
DECEMBER, 1852. 



N EW BOOKS 

IN THE COURSE OF PUBLICATION 

BY 

Messrs. RIVINGTON, 

st. paul's church yard, and Waterloo place. 



i. 

INDEX of MODERN BOOKS in THEOLOGY and GE- 
NERAL LITERATURE, published upon a NEW SCALE of 
REDUCED PRICES. In 8vo. 

Messrs. RIVINGTON beg to announce that they have just made a general 
reduction in the prices of their Publications, excepting School Books (on 
account of the allowance made to Tutors), Periodicals, and Publications not 
exceeding four shillings. The above Index, containing the new prices and par- 
ticulars of their plan is now ready, and may be had gratuitously. Their ar- 
rangements with Authors will remain undisturbed under this system, upon which 
they propose to continue the publication of New Works and New Editions, in the 
hope of increasing the circulation of their books, and promoting uniformity and 
moderation of price ; and assisting to maintain, by these arrangements, the re- 
spectability of the Bookselling Trade, and advance the interests of Literature. 

II. 

SOME ACCOUNT of the COUNCIL of NIC/EA, in con- 
nexion with the LIFE of ATHANASIUS. By JOHN, BISHOP of 
LINCOLN. In 8vo. (In the Press.) 

III. 

The Third Edition of the LIFE, WRITINGS, and OPI- 
NIONS of JUSTIN MARTYR. By the SAME AUTHOR. In 8vo. 

6s. Cd. (Now ready.) 

IV. 

A GREEK and ENGLISH LEXICON for the Poems of 
HOMER, and the HOMERID^E ; illustrating the Domestic, Reli- 
gious, Political, and Military Condition of the Heroic Age. With an 
Explanation of the most difficult Passages, and of all Mythological 
and Geographical Proper Names. Translated from the German of 
CRUSIUS, by Professor SMITH. Revised and edited by the Rev. 
T. K. ARNOLD, M.A., Rector of Lyndon, and late Fellow of Trinity 
College, Cambridge. In 12 mo. 9s. (Now ready.) 

Lately published, 

HOMERI ILIAS. With ENGLISH NOTES, by the Rev. T. K. 
ARNOLD, M.A. 12s. 

v. 

A SELECTION from the LECTURES delivered at St. Mar- 
garet's, Lotlibury, on the Tuesday Mornings in the Years 1850, 1851, 
1852. By the Rev. HENRY MELVILL, B.D., Principal of the 
East India College, and Chaplain to the Tower of London. In small 
8vo. (In the Press.) 



2 BOOKS RECENTLY PUBLISHED 



VI. 

THE GREEK TESTAMENT: with a critically revised Text: 
a Digest of Various Readings : Marginal References to Verbal and 
Idiomatic Usage : Prolegomena : and a copious Critical and Exe- 
getical Commentary in English. For the Use of Theological Students 
and Ministers. By HENRY ALFORD, B.D., Vicar of Wymeswold, 
Leicestershire, and late Fellow of Trinity College, Cambridge. 
VOL. II. (Acts to 2 Corinthians.) In 8vo. (Now ready.) 
Lately published, The First Volume (containing the Four Gospels). 

VII. 

CORNELIUS TACITUS, Part I. (the first Six Books of the 
ANNALES, ab Excessu Divi Augusti.) With ENGLISH NOTES, 
translated from the German of Dr. KARL NIPPERDEY, by the 
Rev. HENRY BROWNE, M.A., Canon of Chichester. (Forming a 
New Volume of the Rev. T. K.ARNOLD'S SCHOOL CLASSICS.) 
In 12mo. 6s. (Now ready.) 

VIII. 

OCCASIONAL SERMONS, Preached in Westminster Abbey : 
Fourth Series. (On the CHURCH of IRELAND.) (Sold sepa- 
rately.) 

Contents : No. 25. Introductory Discourse on the Church History 
of Ireland.— 26. On the Age of St. Patrick.— 27- On the Age of St. 
Columba. — 28. Invasion of Henry II. — 29- Interval between Henry 
II. and Henry VIII. — 30. Commencement of the Reformation in 
Ireland in the Reign of Henry VIII. — 31. Reformation in Ireland in 
the Reigns of Edward VI. and Elizabeth. — 32. Hindrances of the Irish 
Church.— 33. Hopes of the Irish Church— Conclusion. By CHRIS- 
TOPHER WORDSWORTH, D.D., Canon of Westminster. In 8vo. 
[Former Scale, 9s. — Price, 8s.~\ 
Lately published, a NEW EDITION of VOLS. I. II. and III. [Former 
price, 8s. each. — Present price, 7s.] 

IX. 

The Fifth Edition of LECTURES, HISTORICAL, DOC- 
TRINAL, and PRACTICAL, on the CATECHISM of the CHURCH 
of ENGLAND. By FRANCIS-RUSSELL NIXON, D.D., Lord 
Bishop of Tasmania. In 8vo. (In a few days.) 

X. 

THE ANTICLEPTIC GRADUS : founded on Quicherat's 
Thesaurus Poeticus Lingua Latince. Edited by the Rev. THOMAS 
KERCHEVER ARNOLD, M.A., Rector of Lyndon, and late Fellow 
of Trinity College, Cambridge. In 8vo. Price 12s. 
The object of this work is to give the pupil all the help afforded to him by 
the old Gradus, supplying it in the form of materials to be worked up by 
himself, not in the concrete state of ready-made lines. Its anticleptic or 
antipilfering character consists in the insertion of expressions and 
phrases from the best authors, illustrative of the several words without 
producing the complete lines of quotation ; thus exercising the taste of 
the student and adding to his stock of poetical ideas, but obliging him 
to use his own powers upon the matter presented to him. It contains 
a careful selection of Epithets, and will be found a sufficient Dictionary 
for the best Latin poets. 



BY MESSRS. RIVINGTON. 



XI. 

SERMONS Preached at Romsey. By the Hon. and Rev. 
GERARD J. NOEL, M.A„ late Canon of Winchester, and Vicar of 
Romsey, Hants. With a Preface by SAMUEL WILBERFORCE, 
D.D., Lord Bishop of Oxford. In 12mo. (In the Press.) 

XII. 

COMFORT for the AFFLICTED. Selected from various 
Authors. Edited by the Rev. C. E. KENNAWAY. With a Pre- 
face by S. WILBERFORCE, D.D., Lord Bishop of Oxford. Sixth 
Edition. In small 8vo. 4*. 6c?. (Just published.) 

XIII. 

ECCLESIASTICAL BIOGRAPHY: or, Lives of Eminent 
Men connected with the History of Religion in England, from the 
commencement of the Reformation to the Revolution. Selected, and 
Illustrated with Notes. By CHRISTOPHER WORDSWORTH, 
D.D., late Rector of Buxted with Uckfield, Sussex, and Master of 
Trinity College, Cambridge. Fourth Edition, with additional Notes and 
Illustrations. In 4 vols. 8vo. (Nearly ready.) 

Also, by the same Editor (uniformly printed), 
CHRISTIAN INSTITUTES: A Series of Discourses and Tracts, 
selected, arranged systematically, and illustrated with Notes. Second 
Edition. In 4 vols. 8vo. [Former price, 31. 3s. — Present price, 21. 14s.] 

XIV. 

EURIPIDIS HECUBA, with ENGLISH NOTES. By the 
Rev. THOMAS KERCHEVER ARNOLD, M.A., Rector of Lyndon, 
and late Fellow of Trinity College, Cambridge. In 12mo. 3s. 
Recently published in this Series : — 

1. SOPHOCLIS (EDIPUS COLONEUS, 4s."j with ENGLISH NOTES 

2. (EDIPUS TYRANNUS, 4s. ( translated from the Ger- 

3. PHILOCTETES, 3s. f man of SCHNEIDE- 

4. AJAX, 3.. J WIN. 

5. ECLOGUE ARISTOPHANIOE, The CLOUDS,^ 

o„ a fl 'I With ENGLISH 

rru tjttjt^c > NOTES by Pro- 
The BIRDS, j fessorFELTON. 



3s. 6d. 

Nearly ready, 

7. EURIPIDIS HIPPOLYTUS. With ENGLISH NOTES. 

xv. 

SERMONS. Second Series. (Preached at Rome in 1851 
and 1852.) By the Rev. FRANCIS B. WOODWARD, M.A., Chap- 
lain to the English Congregation at Rome. In 12mo. [Former 
Scale, 7s. 6d. — Price, 6s. 6d.~\ (Now ready.) 

Lately published, 

The First Series. [Former price, 7s. 6d. — Present price, 6s. 6d.~] 

XVI. 

HINTS on the ART of CATECHISING; being a Post- 
humous Work of the Ven. EDWARD BATHER, M.A., late Arch- 
deacon of Salop, in the Diocese of Lichfield, and Vicar of Meole 
Brace. To which is prefixed A CHARGE, ON SCRIPTURAL 
EDUCATION. Edited by his WIDOW. ThirdEdition. In l8mo. 
25. 6d. (Now ready.) 



4 



XVII. 

A New and Complete Edition of the WORKS and 
CORRESPONDENCE of the Right Hon. EDMUND BURKE. 
In 8 Vols. 8vo. 4l. 4s. With Portrait. {Just published.) 

Contents : 

1. Mr. BURKE'S CORRESPONDENCE between the year 1744 and his 
Decease in 1797, first published from the original MSS. in 1844, edited by- 
Earl Fitzwilliam and Sir Richard Bourke, in four Volumes ; containing 
numerous Historical and Biographical Notes, and several Original Letters 
from the leading Statesmen of the period, and forming an Autobiography of 
this celebrated Writer. The most interesting portion of the Letters of Mr. 
Burke to Dr. French Laurence, published from the original MSS. by the late 
Archbishop of Cashel in 1827, is incorporated in the Correspondence : 

2. The WORKS of Mr. BURKE, as edited by his Literary Executors, and 
completed by the publication of the 15th and 16th Volumes, in 1826, under 
the superintendence of the late Bishop of Rochester, Dr. Walker King. 

The political Events of the present day give increased importance and in- 
terest to the valuable writings of this eminent philosophical Statesman. 

This Edition includes the whole of the Contents of the former Edition, in 
20 Volumes, published at 9l. 5s. 

*** The First Edition of the CORRESPONDENCE may still be had (to 
complete former Editions of the WORKS), in 4 Vols. 8vo. [Former price, 
2/. 2s. — Present price, \l. 16s.] 

XVIII. 

A TREATISE on VERSIFICATION, ANCIENT and MO- 
DERN. By the Rev. R. W. EVANS, B.D., Vicar of Heversham, 
and late Fellow of Trinity College Cambridge, Author of "The 
Rectory of Valehead." In post 8vo. 4s. 6d. {Just published.) 

XIX. 

A MANUAL for GODFATHERS and GODMOTHERS. ! 
By the Rev. G. HILL, Curate of Tor Mohun (Torquay), Devon. In 
small 8vo. {In the Press.) 

XX. 

THE OLD CHURCH CLOCK. By the Rev. RICHARD 
PARKINSON, D.D., Canon of Manchester, and Principal of St. 
Bees' College, Whitehaven. Fourth Edition. In small 8vo. 4s. 6d. 
(Now ready.) 

XXI. 

A SEQUEL to the FIRST HEBREW BOOK, containing 
the BOOKS of GENESIS and PSALMS. With English Notes. 
By the Rev. T. K. ARNOLD, M.A. In 12mo. {In the Press.) 

Lately published by the same Author, 
The FIRST HEBREW BOOK. 12mo. 7*. 6d. 

XXII. 

THE LIFE of CARDINAL WOLSEY. By GEORGE 
CAVENDISH, his Gentleman Usher. New Edition, with numerous 
Historical and Biographical Notes, by JOHN HOLMES, Esq., of 
the British Museum. In small 4to. Portrait. [Former price, 12s. — 
Present price, 10s. 6d.~\ 



BY MESSRS. R1VTNGT0N. 



5 



XXIII. 

VIRGILII iENEIS. With ENGLISH NOTES, from the 
German of Dr. DUBNER. Edited by the Rev. T. K. ARNOLD, 
M.A., Rector of Lyndon, and late Fellow of Trinity College, Cam- 
bridge. In 12mo. 6s. (Now ready.) 

Also, by the same Editor, 
VIRGILII .ENEIDOS, Lib. I —VI. Addita est Interpretatio ex Ad- 
notationibus Heynii, Wunderlichii, Wagneri, Forbigeri, aliorum ex- 
cerpta. In 8vo. 12s. 

XXIV. 

A SECOND VOLUME of SERMONS. By the Rev. JOHN 
PUCKLE, M.A., of Brasenose College, Oxford, Incumbent of St. 
Mary the Virgin, Dover. In8vo. [Former Scale, 10s. 6d. — Price, 9s.] 
(Now ready.) 

Lately published, The First Volume. In8vo. [Former price, 10s. 6d. 
— Present price, 9s.] 

XXV. 

THE CHRISTIAN'S DUTY, from the SACRED SCRIP- 
TURES. In Two Parts. PART I. Exhortations to Repentance and 
a Holy Life. PART II. Devotions for the Closet, in Three Offices, for 
every Day in the Week. New Edition. Edited by the Rev. 
THOMAS DALE, M.A., Vicar of St. Pancras, and Canon of St. 
Paul's. In small 8vo. [Former price, 5s. — Present price, 4s. 6c?.] 

! XXVI. 

The Third Edition of the FIRST FRENCH BOOK: on 
the Plan of " Henry's First Latin Book." By the Rev. THOMAS 
KERCHEVER ARNOLD, M.A., Rector of Lyndon, and late Fellow 
of Trinity College, Cambridge. In 12mo. 5s. 6c?. (Now ready.) 

Also, 

A KEY to the EXERCISES. By M. DELILLE. 2s. 6d. 

XXVTI. 

THE IONIAN ISLANDS, PAST and PRESENT. With 
Remarks on GREECE and TURKEY. By GEORGE F. BO WEN, 
Esq., M.A., Fellow of Brasenose College, Oxford, Author of " Mount 
Athos, Thessaly, and Epirus." In post 8vo. (Preparing for Pub- 
lication.) 

XXVIII. 

THE ANTIGONE of SOPHOCLES. With English Notes. 
By the Rev. T. K. ARNOLD, M.A., Rector of Lyndon, and late 
Fellow of Trinity College, Cambridge. In 12mo. (In the Press.) 

XXIX. 

EIGHT ESSAYS on VARIOUS SUBJECTS. By the Rev. 
S. R. MAITLAND, D.D.,F.R.S.,and F.S.A. In small 8vo. [Former 
price, 5s. — Present price, 4s. 6d.] 

Also, lately published by the same Author, 
ERUVIN; or, Miscellaneous Essays on the Nature, History, 
and Destiny of Man. Second Edition. [Former price, 5s. 6d. — 
Present price, 5s.] 



6 



BOOKS RECENTLY PUBLISHED 



XXX. 

MOUNT ATHOS, THESSALY, and EPIRUS ; being the 
Diary of a Journey from Constantinople to Corfu. By GEORGE 
F. BOWEN, Esq., M.A., Fellow of Brasenose College, Oxford. In 
post 8vo. [Former price, 7 s. 6d. — Present price, 6s. 6d.'] 

XXXI. 

The Second Edition of SERMONS to the YOUNG. By 
the Rev. C. E. KENNAWAY, M.A. {In the Press.) 

XXXII. 

THE KING'S MESSENGERS ; an Allegorical Tale. By the 
Rev. WILLIAM ADAMS, M.A., late Fellow of Merton College, 
Oxford. New and Cheaper Edition. In small 8vo. Is. (Just published.) 
Also, an EDITION on fine paper. Price 2s. 6d. 

XXXIII. 

COMMUNION with the REFORMED CHURCH: or, 
SCRIPTURAL PRIMITIVE CHRISTIANITY the best Bond of 
Union among Christians. By the Rev. GEORGE TOWNSEND, 
D.D., Canon of Durham. (Preparing for Publication.) 

XXXIV. 

A HANDBOOK of HEBREW ANTIQUITIES. For the 

Use of Schools and Young Persons. By the Rev. HENRY 
BROWNE, M. A., Prebendary of Chichester; edited by the Rev. T. 
K. ARNOLD, M.A., Rector of Lyndon, and late Fellow of Trinity 
College, Cambridge. In 12mo. 4s. 

*#* This Work describes the manners and customs of the ancient 
Hebrews which were common to them with other nations, and the rites 
and ordinances which distinguished them as the chosen people Israel. 

XXXV. 

REFLECTIONS on the REVOLUTION in FRANCE, 
in 1790. By the Right Hon. EDMUND BURKE. New Edition, 
with a short Biographical Notice. In 8vo. Portrait. [Former price, 
5s. — Present price, 4s. 6c?.] 

XXXVI. 

AN ELEMENTARY GREEK READER, from HOMER. 

From the German of Dr. AHRENS, Director of the Lyceum at 
Hanover, Author of a Treatise on the Greek Dialects. With Gram- 
matical Introduction, Notes, and Glossary. Edited by the Rev. T. 
K. ARNOLD, M.A., Rector of Lyndon, and late Fellow of Trinity 
College, Cambridge. In 12 mo. 3s. 

XXXVII. 

OREMUS : Short Prayers in Verse, for Sundays and Holy 
Days, adapted from the Liturgy of the Church of England. In small 
8vo. 3s. 6d. 

XXXVIII. 

TRUTH without PREJUDICE. By the Author of "Early 
Influences." Fourth Edition. In small 8vo. 3s. 6d. 



BY MESSRS. RIVINGTON. 7 



XXXTX. 

ECLOGUE ARISTOPHANICLE, Part II.; containing the 
BIRDS of ARISTOPHANES. With ENGLISH NOTES, and a 
Metrical Table, by Professor Felton, U. 8. Edited by the Rev. 
THOMAS KERCHEVER ARNOLD, M.A, Rector of Lyndon, 
and late Fellow of Trinity College, Cambridge. In 12mo. 3s. 6d. 

Also, by the same Editor (uniformly printed), 
Part I. ; containing the CLOUDS of ARISTOPHANES, with English 
Notes 3s. 6d. 

In these Editions the objectionable passages are omitted. 

XL. 

HINTS on the SERVICE for the VISITATION of the 
SICK. By the Author of " Sickness : its Trials and Blessings." 
In 12mo. 2s. 

XLI. 

DODERLEIN'S HANDBOOK of LATIN SYNONYMES. 

Translated from the German. By the Rev. H. H. ARNOLD, B.A. 
Second Edition, revised. In 12 mo. 4s. (Just published.) 

XLIT. 

THE SECOND VOLUME of the Rev. W. H. LANDON'S 
New GENERAL ECCLESIASTICAL DICTIONARY. (In the 
Press.) 

XLIIT. 

THE SECOND GREEK BOOK; on the same Plan as 
" The First Greek Book." By the Rev. THOMAS KERCHEVER 
ARNOLD, M.A., Rector of Lyndon, and late Fellow of Trinity Col- 
lege, Cambridge. In 12mo. 5s. 6d 

*** This Work contains an Elementary Treatise on the Greek 
Particles and the Formation of Greek Derivatives. 

Also, by the same Author, 
THE FIRST GREEK BOOK. Second Edition, 5s. 

XLIV. 

A BRIEF ILLUSTRATION of the MORNING SERVICE 

of the United Church of England and Ireland. New Edition: to 
which is now first added, A Familiar Illustration of the several 
Offices; with Practical Reflections, in the form of a Lecture. 
By the Rev. JOHN CLARKE, late Minor Canon of Durham, and 
Vicar of Billingham. Edited by his Son, the Rev. L. C. CLARKE, 
B.A. In 8vo. 105. 6d. 

XLV. 

CHRISTIAN UNION; its Necessity, the Grounds on which 
it may be hoped for, and the Obstacles to its Attainment; with a 
General Review of the Present State of the Catholic Church ; con- 
sidered in Six Sermons, Preached at St. German's Chapel, Black- 
heath, during Lent, 1852. By the Rev. JOHN PAUL, B.A, 
Minister of that Chapel. 8vo. [Former Scale, 5s. — Price, As. 6d.~] 



8 



BOOKS RECENTLY PUBLISHED 



XLVI. 

The Fourth Edition of TALES FOR THE BUSH. 
(Originally published in Australia.) By Mrs. FRANCIS VIDAL, 
Author of "Winterton," " Cabramatta," &c. In 18mo. [Former 
price, 5s. — Present price, 4s. 6c?.] 



XLVII. 

A CATECHISM on the SERVICES of the CHURCH of 
ENGLAND ; compiled chiefly from the Works of Bp. Mant, Bp. 
Pearson, Dr. Waterland, and Wheatley ; and proving the Scriptural 
Foundation of the DOCTRINE of the BOOK of COMMON 
PRAYER. By the Rev. S. W. DO WELL, Vicar of Gosfield, Essex. 
In 12mo. 45. 

XLVIII. 

ECLOGUE HERODOTE/E, Part I. from the Text of 
Schweighseuser. With English Notes by Professor WOOLSEY, of 
Harvard University, U.S. By the Rev. THOMAS KERCHEVER 
ARNOLD, M.A., Rector of Lyndon, and late Fellow of Trinity Col- 
lege, Cambridge. In 12mo. 3s. 6d. 

XLIX. 

THE THEOLOGICAL CRITIC; a Quarterly Journal. Edited 
by the Rev. T. K. ARNOLD, M.A., Rector of Lyndon, and late Fellow 
of Trinity College, Cambridge. This Journal embraces Theology in 
its widest acceptation, and several articles of each number are devoted 
to Biblical Criticism. (iVos. I to 8 are already published, price 4s. 
each.) 

Also, the FIRST and SECOND VOLUMES, with Index, price 16s. 6d. 
each. 

L.. 

THOUGHTS on Some Portions of the REVELATION of 
St. JOHN the DIVINE. By the Rev. EDWARD HUNTING- 
FORD, B.C.L., of Brook Green, Hammersmith, late Fellow of New 
College, Oxford. In small 8vo. [Former price, 4s. 6d. — Present 
price, 4s.] 

LI. 

THE OLD MAN'S RAMBLES. This Work contains nume- 
rous Tales and Dialogues, illustrating the duties of Churchmen in 
humble life, and is well suited for Parochial Libraries. New Edition. 
In small 8vo. [Former price, 4s. 6d. — Present price, 4s. ,] 

LII, 

A SELECTION of FAMILY PRAYERS, intended for the 
Use of his Parishioners. By JAMES DUKE COLERIDGE, LL.D., 
Prebendary of Exeter Cathedral. Fifth Edition. In 18mo. 1*. 6d. 



BY MESSRS. RIVINGTON. 9 



LIII. 

THE HANDBOOK of ROMAN ANTIQUITIES. By Pro- 
fessor BOJESEN. Translated by the Rev. R. B. PAUL, late Fellow 
of Exeter College ; and edited, with Notes and Questions, by the Rev. 
T. K. ARNOLD, M.A., Rector of Lyndon, and late Fellow of Trinity 
College, Cambridge, Second Edition. In 12mo. 3s. 6d. (Just 
published.) 

Also, (uniformly printed,) 
The HANDBOOK of GRECIAN ANTIQUITIES. 3s. 6d. 
*** The pupil will receive from these Works a correct and tolerably com- 
plete picture of Grecian and Roman life : the political portions (the 
account of the national institutions and their effects) appear to be of 
great value ; while the very moderate extent of each admits of its 
being thoroughly mastered— of its being got up and retained. 

LIV. 

THE PATRIARCH of the NILE; or, TRUTH TRIUM- 
PHANT : a Poem, in Two Cantos. By J. D. PIGOTT. In small 8vo. 
3s. 6d. 

LV. 

LATIN via ENGLISH : being the SECOND PART of 
SPELLING TURNED ETYMOLOGY. By the Rev. THOMAS 
KERCHEVER ARNOLD, M.A., Rector of Lyndon, and late Fellow 
of Trinity College, Cambridge. In 12mo. 4s. 6d. 

Also, by the same Author, 

1. SPELLING TURNED ETYMOLOGY. Part I. 2s. Qd. 

2. An ENGLISH GRAMMAR for Classical Schools. With Questions 
and a Course of Exercises. Fourth Edition. 4s. 6d. 

LVI. 

PAROCHIAL SERMONS. By the late Rev. JOHN 
BREWSTER, M.A., Rector of Egglescliffe, and Chaplain of Greatham 
Hospital. Edited by his Son, the Rev JOHN BREWSTER, M.A., 
Vicar of Greatham. In 8vo. 7*. 6d. (Just published.) 

LVII. 

HANDBOOK of the RELIGION and MYTHOLOGY of 

the GREEKS ; with a Short Account of the Religious System of the 
ROMANS. From the German of Professor STOLL, by the Rev. 
R. B. PAUL, late Fellow of Exeter College, Oxford ; and edited by 
the Rev. T. K. ARNOLD, M.A., Rector of Lyndon, and late Fellow 
of Trinity College, Cambridge. With Outline Engravings from Ancient 
Statues. In 12mo. 5s. 

LVIII. 

A HARMONY of the APOCALYPSE ; in a Revised Transla- 
tion, from the best MSS. By CHRISTOPHER WORDSWORTH, 
D.D., Canon of Westminster. In Parallel Columns. In 4to. [Former 
price, 5s. — Present price, 4s. 6rf.] 



10 BOOKS RECENTLY PUBLISHED 



LIX. 

THE CHURCH HYMN and TUNE BOOK. By W. J. 

BLEW, M.A., Oxon., and H. J. GAUNTLETT, Mus. Doc. 

Imperial 8vo. 18s. Also, a Small Edition. In 18mo. 4s. 6c?. 

LX. 

SERMONS, preached in the Parish Church of St. Feock, 
Cornwall. By the late Rev. WILLIAM HICHENS, B.A., Fellow 
of Exeter College, Oxford, and Assistant Curate of St. Feock. In 
8vo. [Former price, 9s. 6d. — Present price, 8s. 6c?.] 

LXT. 

A PRACTICAL INTRODUCTION to LATIN PROSE 
COMPOSITION. By THOMAS KERCHEVER ARNOLD, M.A., 
Rector of Lyndon, and late Fellow of Trinity College, Cambridge. 
Ninth Edition. In 8vo. 6s. 6d. 

*** This Work is founded upon the principles of imitation and frequent 
repetition. It is at once a Syntax, a Vocabulary, and an Exercise Book ; 
and considerable attention has been paid to the subject of Synonymes. 
It is used at all, or nearly all, the public Schools. 

Also, by the same Author. 
2. A SECOND PART of the above Work, containing the DOCTRINE of 
the LATIN PARTICLES. With a Vocabulary and an Antibarbarus. 
Third Edition. 8s. 

L.XII. 

An ATTEMPT to ILLUSTRATE the CHRONOLOGY of 

the OLD TESTAMENT, by a reference to the Year of Jubilee. 
By the Rev. G. B. SANDFORD, M.A., Curate of Church Minshull, 
Cheshire. In small 8vo. 35. 6d. 
The CHRONOLOGICAL TABLE may be had separately, price 6d. 

LXIII. 

NAVIGATION and NAUTICAL ASTRONOMY, for the 
Use of British Seamen. By the Rev. JAMES INMAN, D.D., late 
Professor at the Royal Naval College, Portsmouth. Royal 8vo. Eighth 
Edition, strongly half-bound. [Former price, Qs. — Present price, 8s.] 

NAUTICAL TABLES, for the Use of British Seamen. Royal 8vo. 
New Edition, half-bound. [Former price, 25s. — Present price, 23s.] 

*** The above two Works, in ONE VOLUME, half -bound. £1 10s. 

Also, by the same Author, 
A TREATISE ON NAVAL GUNNERY. 4s. 
FORMULAE and RULES for Calculations on PLANS of SHIPS. 3s. 

LXIV. 

A New CATALOGUE of MODERN BOOKS in THEO- 
LOGY and GENERAL LITERATURE, with the New Reduced 
Scale of Prices. Arranged in Classes according to their Subjects, 
and with full Titles to each Work. In 8vo. (In preparation.) 



BY MESSRS. RIVINGTON. 



11 



RECENT PAMPHLETS AND TRACTS, 



A CHARGE, delivered to the Clergy of the Diocese of LINCOLN at the 
Triennial Visitation in 1852. By JOHN, LORD BISHOP of LINCOLN. 
In 8vo. 2s. 

ii. 

A CHARGE, delivered to the Clergy of the Diocese of GLASGOW and 
GALLOWAY at the Visitation in September, 1852. By the Right Rev. 
W. J. TROWER, D.D., Bishop of Glasgow and Galloway. In 8vo. Is. 

in. 

An EXHORTATION on the Lord's Day. By the Rev. ROBERT 

WILSON EVANS, B.D., Vicar of Heversham, and late Fellow of Trinity 
College, Cambridge, Author of " The Rectory of Valehead." In small 8vo. 
Is. 6d. 

IV. 

"The Voice of the Dead;" A SERMON, Preached upon the occasion 
of the Death of the DUKE of WELLINGTON, at the Parish Church of 
St. Botolph, Bishopsgate, on Sunday Morning, Sept. 26, 1852. By THOMAS 
HUGO, M.A., Senior Curate. In 8vo. Is. 



v. 

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SOME ACCOUNT 

OF THE 

WRITINGS AND OPINIONS 

oP 

JUSTIN MARTYR, 



LONDON : 
GILBERT & RIVTNGTON, PRINTERS, 
ST. JOHN'S SQUARE. 



SOME ACCOUNT 



OF THE 



WRITINGS AND OPINIONS 



JUSTIN MARTYR. 



/ 

JOHN, BISHOP OF LINCOLN. 

A ; 



THIRD EDITION, REVISED. 




LONDON: 
FRANCIS & JOHN RIVINGTON, 
st. paul's church yard, and Waterloo plac: 
1853. 



TO 



ADVERTISEMENT 
THE SECOND EDITION. 



Besides other additions, the Reader will find in this 
Edition, at page 20, note 3, an Examination of 
Wetstein's objections to the genuineness of the 
Dialogue with Trypho : and at page 184, note 2, 
Remarks on Beausobre's Comment on a remarkable 
passage of Tatian. 



CONTENTS. 



CHAPTER I. 

PAGE 



On the Writings of Justin Martyr 1 

CHAPTER II. 

The Opinions of Justin respecting the Aoyog, and the 
Trinity 46 

CHAPTER III. 

Justin's opinions respecting original sin, the freedom of the 
will, grace, justification, predestination 75 

CHAPTER IV. 

Justin's opinions respecting Baptism and the Eucharist, 
with a particular reference to a passage in the first 
Apology 84 



CHAPTER V. 

The immortality of the soul — the resurrection of the body — 
the Millennium — future judgment — angels — daemons ... 99 

CHAPTER VI. 

The condition of the Christians in the time of Justin ; and 
the causes of the rapid diffusion of Christianity 112 



viii 



CONTENTS. 



CHAPTER VIL 

PAGE 

The heresies mentioned by Justin — Miscellaneous observa- 
tions 125 

CHAPTER VIII. 

An examination of the question, whether Justin quoted the 
Gospels which we now have ? 132 

CHAPTER IX. 

Containing illustrations of the preceding Chapters from the 
writings of Tatian, Athenagoras, and Theophilus of An- 
tioch, with additional remarks 153 



The following Pages contain the substance of part of a 
Course of Lectures, delivered at Cambridge, 
in the Lent Term of 1821. 



SOME ACCOUNT OF THE WRITINGS 

OF 

JUSTIN MARTYR. 



CHAPTER I. 

ON THE WRITINGS OF JUSTIN MARTYR. 

How strenuous soever men may be in maintaining 
that no regard ought to be paid to authority in the 
determination of disputed points, and that our con- 
clusions ought to rest solely on the convictions of 
our own reason, few, even of those who are loudest 
in asserting the unlimited liberty of private judg- 
ment, are found to possess such undoubting con- 
fidence in the correctness of their own decisions, as 
not gladly to avail themselves of every opportunity 
of showing, that the same opinions have previously 
received the sanction of others. With respect to 
questions which have long occupied the attention 
of mankind, and of which it is consequently rea- 
sonable to suppose that they have already been 
viewed in all their bearings, we cannot but feel 

B 



2 



JUSTIN MARTYR. 



that the novelty of an opinion is prima facie a pre- 
sumption against its truth. That, if at all deserving 
of attention, it should never have occurred to the 
minds of former inquirers is improbable: the fair 
inference, therefore, is, that they knew, but rejected 
it, because they were satisfied of its unsoundness. 
On the subject of Religion, there appears to be 
a peculiar propriety in appealing to the opinions 
of past ages. In human science we find a regular 
advance from less to greater degrees of knowledge. 
Truth is elicited by the labours of successive in- 
quirers ; each adds something to the stock of facts 
which have been previously accumulated; and, as 
new discoveries are continually made, the crude 
notions of those who first engaged in the pursuit 
are discarded for more matured and more enlarged 
views. The most recent opinions are those which 
are most likely to be correct. But, in the case of 
a Divine Revelation, this tentative process can 
have no place. They, to whom is committed the 
trust of communicating it to others, are thoroughly 
instructed in its nature and its objects — and possess 
a knowledge which no inquiries of subsequent ages 
can improve. What they deliver is the truth it- 
self ; which cannot be rendered more pure, though 
it may, and too probably will be adulterated in its 
transmission to succeeding generations. The greater 
the distance from the fountain-head, the greater the 
chance that the stream will be polluted. On these 



JUSTIN MARTYR. 



3 



considerations is founded the persuasion which has 
generally prevailed, that, in order to ascertain what 
was the doctrine taught by the Apostles, and what 
is the true interpretation of their writings, we 
ought to have recourse to the authority of those 
who lived nearest to their times. In all the con- 
troversies which have taken place on the subject 
of Religion, we find each party anxious to show 
that Christian antiquity is on its side ; and so long 
as this anxiety subsists, the writings of the early 
Fathers will continue to be read with attention and 
interest. 

Among the Fathers, Justin Martyr is the earliest, 
of whose works we possess any considerable re- 
mains. He marks the commencement of what 
may be termed the Ecclesiastical, in contradis- 
tinction from the Apostolic period. Hence, the 
care with which his opinions have been examined, 
and the importance which has been attached to 
them. One party appeals to him as expressing^ 
the sentiments of the primitive Christians, on 
some of the fundamental Articles of our Faith ; 
while another regards him as having exerted a 
most fatal influence over the interests of Religion, 
by introducing into the Church a confused medley 
of Christianity and Platonism, to the exclusion of 
the pure and simple truths of the Gospel. The 
object of the present work is to enable the Theo- 

b 2 



4 



JUSTIN MARTYR. 



logical Student to pronounce between these con- 
tradictory representations, by laying before him an 
accurate account of Justin's opinions. 

It is not my intention to engage in the discus- 
sion of the different hypotheses which have been 
framed respecting the Chronology of Justin's life. 
The data are too few and too uncertain to justify 
us in coming to any decided conclusion. We know 
1 from himself that he was born at Flavia Neapolis, 
in Samaria, 2 of Gentile parents ; and we are told 
by 3 Eusebius, who refers to Tatian, Justin's scholar, 
that he suffered martyrdom at Rome, in the 4 reign 
of Marcus Antoninus. One important circum- 
stance, from its connexion with the history of his 
opinions, is, that 5 he had carefully studied the 

1 Apol. I. sub initio. See also Apol. II. p. 52 A. Dial. p. 
349 C. Ed. Paris. 1636, to which the references in this work 
will be made. 

2 kavrovg rjfJLac bpwvrsQ itXeiovdc re Kai aXrjdearrtpovQ rovg e£ 
edi'wv rutv cnro 'IovcWw*' Kal Safiapeidv Xpiariavovg (ct^orte). 
Apol. I. p. 88 B. See also Dial. p. 226 A. 245 C. 348 C. 
351 D. 

3 Eccl. Hist. L. iv. c. 16. Tatian, Oratio ad Graecos, p. 157 
D. Ed. Par. 1636. 

4 See also Jerome in Catalogo. Dodwell, Diss. iii. in Irenaeum, 
§ 19. Diss. iv. § 34. supposes him to have suffered martyrdom 
in the year 149, at the age of thirty ; this inference he draws 
from an account, manifestly erroneous, given by Epiphanius, 
Hser. 26 or 46. 

5 See the commencement of the Dialogue with Trypho ; and 
with respect to the Platonists, Apol. II. p. 50 A. 



JUSTIN MARTYR. 



5 



tenets of the different philosophical Sects ; having 
successively attached himself to the Stoics, the 
Peripatetics, the Pythagoreans, and the Platonists. 
To the last he manifestly gave the preference ; 
but, not deriving from any of them the entire 
satisfaction which he had expected, he was induced 
to examine, and, having examined, to embrace 
Christianity ; finding it, as he himself states, 1 the 
only sound and useful philosophy. He appears, 
however, after his conversion, to have retained a 
fondness for his former pursuits, which he evinced 
2 by continuing to wear the philosophic habit. 

Of the works printed in the Paris edition, it 
is now generally admitted, that the Confutation 
of certain Tenets of Aristotle, the Christian Ques- 
tions to the Greeks, the Greek Questions to the 
Christians, the Answers to the Orthodox, the Ex- 
position of the True Faith respecting the Trinity, 
the Epistle to Diognetus, and the Epistle to Zenas 
and Serenus, were not composed by Justin. The 
following circumstances induce me also to entertain 

1 Tavrrjv y.6vT\v evpiotcov (pikoaofyiav aatyaXfj re Kal avfupopov. 
p. 225 C. Justin gives an interesting account of the manner in 
which he was induced to study the Prophetic Writings, by the 
arguments of an aged man, whom he accidentally met on the 
sea-shore, p. 219 E. and to whom he appears to allude, p. 
241 B. Kripvii)) eyu) Oeiov Xoyov, ov nap iiceiyov rfKovaa tov 
avdpog. 

2 Dialog, cum Tryph. p. 217 B. C. 



6 



JUSTIN MARTYR. 



doubts respecting the genuineness of the Hortatory 
Address to the Greeks. In p. 20 B where the 
Author is endeavouring to show that Plato, having 
met with the writings of Moses in Egypt, had 
embraced the doctrine of the Divine Unity, but 
was deterred from openly declaring his sentiments, 
by dread of encountering the same fate which befel 
Socrates, he mentions the appearance of God to 
Moses out of the burning bush, and speaks as if 
God had himself appeared; whereas Justin, not 
only in his Dialogue with Trypho, where he might 
be supposed to hold a different language from 
that in which he addressed the Gentiles, but in 

2 his first Apology, maintains that it was Christ, 
who, on that occasion, appeared to Moses. The 
account also of the origin of Polytheism, which 
is given in p. 19 D. does not correspond with 
the statement in the second Apology. In the 

3 former passage, we are told that the Serpent, 

1 alSibg to'lvvv 6 Otoe Tr)v rfjg ttoXvOeotyitoc; fir] aXrjdrj ho^av 
uHTirep riva voaov rrj twv avdpioTrwv ivoyXovoav ip v XV> av ^X^~ Ltr KCt * 
avctrpiipai fiov\6jj,Evog, irpdoTov fxkv tw Mwarj (pcuelg, e(pr) 7rp6g 
uvtov, eya> elfit 6 &v. kdei y«p 5 oljJ.cn, top apyovra teal arparr]- 
ybv tov T(ov 'Efipalojp yivovg taecrdai /deXXotra izp^rov aizav- 
riov tov opto. ytyruxTKEiv Qtov. hib ica\ tovtu) TrpwTG) (pat elg, <bg 
i]v hvvctTov avBpujTrM (pai'rjvai Qeop, etyrj irpbg clvtov, eyu> eifii 
6 &p. 

2 p. 96 B. 

3 See also p. 34 C. 36 C. In p. 32 B, the Author says, that 
the Heathen were induced to represent their Gods under human 
forms, by the statement in the Book of Genesis, that God made 



JUSTIN MARTYR. 



7 



when he assured our first Parents that if they ate 
of the fruit of the tree of knowledge, they should 
be as Gods, impressed them with the persuasion 
that there were other Gods besides the Creator of 
heaven and earth ; and that they, retaining this per- 
suasion after their expulsion from Paradise, trans- 
mitted it to their posterity. But in J the latter pas- 
sage the statement is, that the Angels, to whom 
God had committed the superintendence of this 
lower world, transgressing his commands, became 
connected with women ; and that from this inter- 
course sprang Daemons, who were the authors of 
Idolatry and Polytheism. The accounts of the Sep- 
tuagint translation in p. 13 D. and in the first Apo- 
logy p. 72 C. do not appear to me to have proceeded 
from the same pen ; and in 2 p. 21 C. the author of 

man in his own likeness after his image, from which they inferred 
that man is in form like unto God ; rfjg yap Mw^'wc ivroplag Ik 
7rpoau)7rov rod Qeov Xeyovarjg, Troiticriofjiev ardpioirov Kar thwra 
k. t. e. See also p. 36 C. Compare this with the mode in 
which the same text is applied in the Dialogue with Trypho, 
p. 285 A. In the Fragment of the Tract on the Resurrection, 
ascribed to Justin, the Author applies this Text to the fleshly 
man, r) yap ov (pqaiv 6 Xoyog' noniaiOfxev cudpwirov kut elKoia 
rj/jteripav, teal icaO' bfxoiwo-iv ; iroiov ; drjXovoTi aapKiKov Xtyei av- 
dpwrrov. Grabe Spicil. T. II. p. 187. 

1 p. 44 A. Compare Apol. I. p. 55 E. 67 D. 69 C. 

2 Ka'iTOi noWrjg ()iu<f)opag iv tovtolq ovarjg, nurd tt)v avrov 
TI\aru)yoQ ()(')£av. 6 jjlev yap 7roir)Tt]g, ov^evbg trepov Trpoactofxtrog, 
iff Tfjg kavrov hvvafXEMg Kai k^ovaiag noiel to Troiovf.urov' b 
dtjjjiiovpyog, T)]\> Tfjg drj/jiujvpyiuc Svvafiiv Ik Tfjg vXijg elXijtyuic, 
KaTaoKtva^ti to yiyr octroi'. 



8 



JUSTIN MARTYR. 



the Hortatory Address makes after Plato a distinc- 
tion between ttoi^tyiq and S^iovpyoc — words which 
Justin uses 1 indiscriminately. To evade the infer- 
ence drawn from these discrepancies, it may be said 
that Bishop Bull (Def. Fid. Nic. Sect. 3. C. 2.) has 
pointed out a coincidence of sentiment in this work 
and in the second Apology. The Author of the 
2 former says of Plato, that " having heard in Egypt 
that God, when he sent Moses to the Hebrews, said 
tya> sl/LiL 6 wv, he (Plato) knew that God had not 
declared his proper name; since no proper name 
can be assigned to God. For names are given for 
the purpose of describing and distinguishing things, 
inasmuch as they are many and various. But no 
one existed before God, who could give him a name ; 
nor did he deem it right to give himself a name, 

1 Thus Apol. T. p. 57 A. fierd Qeov rov iravriav rrarpog Kal 
drifiiovpyov. And p. 66 C. rov rravriov iroirjrr]v Qeov. See also 
p. 60 C. 66 E. 70 A. B. 92 A. 

2 a.Kr)KO(OQ yap iv Alyv7rru) rov Qeov rw Moxrfj elprjKevai, ky(o 
eIjjll 6 u>v, o-KrjvUa irpog rovg 'JLfipawvg avrov aTtoareXXeiv epeX- 
Xev t eyvu) on ov Kvpiov bvoiia eavrov 6 Qedg rcpog avrov etyrj* 
obdev yap bvofia ettI Qeov KvpioXoyeladai dvvarov. rd yap dro- 
fxara elg $r}X(oaiv Kal SidyviotTiv tG>v VTroKeifxevwv Kelrai rrpayiid- 
Ttov, ttoXXwv Kal diatydpcov b)T(i)v' Qetp Se ovte 6 ridelg bvopa 
7rpov7rfjp-^ev, ovre avrog eavrov oro/ua^etv wijdr) de'iv, elg Kal iiovog 
virap^v, u)g avrog did rwv eavrov 7rpo(prjra>v fiaprvpel Xeyiov, 
kyu) Qedg 7rpu>rog Kal eyoj jxerd ravra, Kal 7rXi]v ifiov Qedg erepog 
ovk tan. Zid rovro roivvv, tbg Kal irporepov etyrjv, ov^e ovofxarog 
rivog b Qedg cnroareXXiov wpdg rovg 'Efipatovg rov Mwfff'a \xe\xvr\- 
rai, aWa £ia rivog fj.tTO)^fjg era Kal jjovov Qeov eavrov elvai 
fxvariKwg didctffKEi, eyto yap, (pr](rtv, elf.ii 6 wv. p. 19 B. 



JUSTIN MARTYR. 



9 



inasmuch as he is one and alone; as he himself testifies 
through his Prophets, saying, I God am the first, and 
I am the last ; and besides me is no other God. (Isa. 
xliv. 6.) On this account, therefore, as I said before, 
God, when he sent Moses to the Hebrews, did not 
mention any name ; but mystically declared himself 
to be the one and only God, by means of a participle, 
tyio -yap, <pr)alv, tlpi 6 wv." With this passage Bull 
compares one in the 1 second Apology, to which 
reference will hereafter be made, and which is as 
follows : " But no name has been given to the 
Father of all things, inasmuch as he is unbegotten ; 
for by whatever name any one is called, he must be 
posterior to him who gave the name : and Father, 
God, Creator, Lord, Master, are not names, but 
appellations given from his benefits and works. But 
his Son, who alone is properly called Son, the Word, 
who was with him before the Creation, and begotten 
when in the beginning he created and adorned all 

1 opo/xa e>£ r&5 irai'Tiop 7rarp Oetop, aytvvi}T<*> opti, ovk eotlp' 
(o yap av Kal oiofuaTi (f. dvo^xari Tig) Trpoaayopevijrat, npeaftv- 
TEpov Eyjti rbv Oif-ierop to opojjia' to ()e YlaTrjp, Kal Qebc, kox 
KTi(TT})g, Kal Kvptog, Kal AeairoTric, ovk oPOfxaTa eotiv, aXX' ek 
twp Eviroiiwp Kal twp Epywp Trpocrpi}<JEig. 6 £e vlbg ekeipov, b Librog 
\EyojJ-EPog Kvpitog vlbg, b \6yog wpb twp tvoit} licit (op Kal avrwp Kal 
yEPPWfiEPOg, ore rrjv apyj)p hi uvtov 7ra.PTa ektmje Kal EKocrurjoE, 
XptGTog /jlev, kutlx to KE^pladai Kal Kocr/jfjaai to. irapTa hi avTov 
top Qeop, Xe'yerat, opoiia Kal avTo TTEpu^op ixyrwoTOP atjLiaaiap. 
bp TpoTrop Kal to Oebg 7rpocray6pevLia ovk 6 polio, eotip, aXXa irpuy- 
fxarog huati^y^TOV t/AcJwTog rrj <J)v(T£i twp opdpwnwp ho^a. p. 44. 
D. Compare Apol. I. p. 58 B. 94 D. 



10 



JUSTIN MARTYR. 



things by him, is called Christ, because he was 
anointed, and because God adorned all things by 
him ; a name which also contains in itself an un- 
known signification : like as the appellation Owg is 
not a name, but the notion of an ineffable thing, 
implanted in the nature of men." Between these 
passages there is undoubtedly one point of coinci- 
dence ; in both it is said, that no name could be 
given to God ; because no one existed before God 
to give the name. But here the coincidence ends. 
We have already observed the discrepancy respect- 
ing the Divine Person who appeared to Moses. We 
may add, that the word KvpioXoyfujQm is used in the 
former passage in a sense totally different from that 
in which Justin uses it 1 in the Dialogue with Try- 
pho, where it signifies to apply the title Kvpiog to 
Christ. These circumstances, though minute, appear 
to me to confirm the suspicions respecting the spu- 
riousness of the work which 2 Dupin seems to have 



1 P. 277 B. on feat napd rbv voovfieiov 7roir)T)]v twv oXwv 
aXXog tiq KvpioXoyEirai vtto tov ayiov TrvevjJLaroq. Compare 
also the use of the word deoXoydv in the Hortatory Address, 
p. 20 E, where it signifies to discourse on divine things, to play 
the Theologian, and in the Dialogue with Trypho, p. 277 C, 
where it signifies to apply the title Qeog to Christ, el ovv Kai 
aWov Tird deoXoyely /cat KvpioXoyelv to 7ritvfja ru ayiov (pare 
vaeiQ. It is used, however, in the former sense, p. 340 B. aXXd 
hd ti fiev €v a\0a 7rpwrw 7rpoaeredr) r<p "AftpadjA ovojiaTi deo- 
\oye~iQ. 

2 Bibliotheque, Tom. I. p. 58. Casimir Oudin also expressed 
doubts respecting the genuineness of the work. De Script. Eccl. 



JUSTIN MARTYR. 



11 



formed from the difference between the style and 
that of Justin's acknowledged writings. I shal], 
therefore, in the following pages, confine my refer- 
ences to the two Apologies and to the Dialogue 
with Trypho ; the Fragment of the Treatise irzpl 
fiovapyjaq, and the Address to the Greeks, whether 
genuine or not, affording nothing which can assist 
me in the prosecution of my present design. 

The first Apology, which stands second in the 
Paris edition, was addressed to Antoninus Pius, 
Marcus Antoninus, Lucius Verus, the Senate, and 
the People of Rome. Authors differ respecting the 
date. Justin, in the course of the work, speaks of 
Christ, as having been born 1 one hundred and fifty 
years before, evidently using round numbers. There 
are allusions to the 2 death and deification of Anti- 
nous, as to events which had recently occurred ; as 
well as to the 3 revolt of Barchochebas and the 
4 decree of Adrian, by which the Jews were forbid- 
den to set foot in Jerusalem under pain of death. 
These notices, however, will not assist us in deter- 
mining the precise year in which the Treatise was 



Tom. I. p. 187. His arguments are stated by the Benedictine 
Editors in their Preface, where the reader will also find their 
reasons for believing the work to be the same as that mentioned 
by Eusebius under the title of 'IXtyxpg. 

1 p. 83 B. 2 p. 72 A. 

3 p. 72 E. 4 p. 84 B. 



12 



JUSTIN MARTYR. 



composed. 1 Dodwell supposed it to have been 
written in the very commencement of the reign of 
Antoninus Pius, before Marcus Antoninus received 
the appellation of Csesar, because he is not desig- 
nated by that title in the Introduction ; but many 
Critics, among them the Benedictine editors, place 
it as late as 150. — The Treatise itself highly deserves 
our attention, as the earliest specimen which has 
reached our times of the mode in which the Chris- 
tians defended the cause of their Religion. It is 
not remarkable for the lucid arrangement of the 
materials of which it is composed ; its contents, 
however, may be reduced to the following heads. 
I. 2 Appeals to the justice of the ruling powers, and 
expostulations with them on the unfairness of the 
proceedings against the Christians, who were con- 
demned without any previous investigation into 
their lives or opinions, merely because they were 
Christians ; and were denied the liberty allowed to 
all the other subjects of the Roman Empire, of wor- 
shipping the God whom they themselves preferred. 

1 Diss. III. in Irenseum, § 14. See the Prolegomena to the 
Bibliotheca Veterum Patrum ; Venice, 1775. Tom. I. c. 17. 
Sect. 1. 

2 Sub in. 54 D. 56 E. 68 D. Justin plays upon the words 
XpiaroQ and j^prjarToc, p. 55 A. He contends that the evil lives 
of some professing themselves Christians ought not to be urged 
as an argument against Christianity itself : inasmuch as the same 
argument might be urged with still greater force against Philo- 
sophy. 55 B. 56 C. 



JUSTIN MARTYR. 



13 



II. 1 Refutations of the charges of Atheism, Immo- 
rality, Disaffection towards the Emperor, which were 
brought against the Christians ; these charges Justin 
refutes by appealing to the purity of the Gospel- 
precepts, and to the amelioration produced in the 
conduct of those who embraced Christianity; and 
by stating that the kingdom, to which Christians 
looked forward, was not of this world, but a heavenly 
kingdom, III. Direct arguments in proof of the 
truth of Christianity, drawn from Miracles and Pro- 
phecy. 2 With respect to the former, Justin prin- 
cipally occupies himself in refuting the objection, 
that the Miracles of Christ were performed by 
Magical Arts. With respect to the latter, he states 
in 3 forcible terms the general nature of the argu- 
ment from Prophecy, and shows the accomplishment 
of many particular 4 Prophecies in the person of 

1 p. 56 B. 70 B. 58 E. 59 A. 60 C. 61 B. 64 C. 78 B. 
Apoll. II. p. 51 B. In the second passage Justin seems to 
insinuate that the charges of gross sensuality and cruelty, which 
were falsely alleged against the orthodox, might possibly be truly 
alleged against heretics. See Dodwell, Diss, in Iren. IV. § 26. 

2 p. 72 A. 

3 p. 88 A. t'ivi yap av Xoyw avdpu)ir<g oravpiodivri ettelBo jJ-tQa ^ 
oti TTpoJTUTOKOQ T<p ayEwriTU) Qeu) earl, Kal avTog TYfv K'piariy TOV 
•navTOQ avdpanTEiov yivovq 7rou'i<TETai, ei juj) fxaprvpia, irplv eX&eiv 
avrov avdpuirov yEvdfXEvov, KEKT)pvyfxiva 7rept avrov Evpof-iEv ; k. 
r. e. See p. 60 A. 72 B. and some remarks on the interpretation 
of Prophecy, 76 D. Dial, cum Tryph. p. 341 C. 

4 Among the Prophecies specified are Genesis c. xlix. Psalm 
i. iii. xix. xxii. xcvi. ex. Isaiah i. ii. vii. ix. xi. xxxv. 1. liii. 
lxiv. lxv. Micah v. Zechariah ix. See from page 73 to 87. 



14 



JUSTIN MARTYR. 



Jesus : 1 inferring, from their accomplishment, the 
reasonableness of entertaining a firm persuasion that 
the Prophecies, yet unfulfilled — that, for instance, 
respecting Christ's second Advent — will in due time 
be accomplished. IV. 2 Justin does not confine 
himself to defending Christianity, but occasionally 
becomes the assailant, and exposes with success the 
absurdities of the Gentile Polytheism and Idolatry. 
In further confirmation of the innocuous, or rather 
beneficial character of Christianity, 3 Justin con- 
cludes the Treatise with a description of the mode 
in which Proselytes were admitted into the Church, 
of its other rites and customs, and of the habits 
and manner of life of the primitive Christians. 
At the end of this Treatise, in the Paris edition, 
is found a rescript of Adrian in favour of the 
Christians, as translated by 4 Eusebius, from the 
Latin. Justin alludes to such a document towards 
the conclusion of the Apology, and its genuine- 
ness is generally admitted. There is moreover an 
5 Edict, addressed by Antoninus Pius to the Com- 

1 p. 87 A. 

2 p. 57 C. where Justin speaks of the immoral lives of the 
Artisans who were employed in making Idols. 58 A. 67 A. In 
p. 93 D. Justin observes that the most unlearned Christians were 
well instructed in the knowledge of divine things. 

3 p. 93 D. 

4 Eccl. Hist. L. iv. c. 9. 

5 See Lardner's Heathen Testimonies, c. 14. He defends its 
genuineness. 



JUSTIN MARTYR. 



15 



mon Council of Asia, respecting which doubts are 
entertained ; and a letter of Marcus Antoninus to 
the Senate of Rome, ascribing his victory during 
the German War to the prayers of the Christian 
soldiers in his army. This letter is manifestly 
spurious. 

According to 1 Eusebius, the second Apology was 
presented to Marcus Antoninus; but Pearson, and 
after him Thirlby, thought that it was addressed, 
as well as the former, to Antoninus Pius, relying on 

the passage in p. 43 B, ov Tr^kirovra zvazfiii avroKpd- 
ropi ov$l (ptXoacHpov KaiaapoQ 7raiSt, oucte t*7 hpa avy- 

kXtitw KplveiQ. In the Title it is said to be addressed 
to the Roman Senate; in the beginning of the 
Treatise, as it at present stands, we find the words 
J 'Pw/Kiioi, and, subsequently, the expressions 2 tyavti- 

pov vfilv egtiv, uStval vfxaq fiovXojuat. But We also 

find 3 dot tw avTOKparopi, from which we might be 
induced to suppose that it was addressed to the 
Emperor. It has been inferred, from the expecta- 
tion expressed by Justin, p. 46 E. that he should 

1 L. iv. c. 16. See the Note of Valesius on c. 17. and the 
Prolegomena to the Bibliotheca Veterum Patrum, Tom. I. c. 17. 
§ 3. We find in p. 46 C. the expression Movo-dovwv kv rote 
kcl& >//udc, but it affords no clue to the date. 

2 p. 47 C. B. 

3 p. 42 C. See also p. 47 B. /jcktiXikuv & av kcii tovto tpyov 
E'ir}. 



16 



JUSTIN MARTYR. 



become the victim of the artifices and calumnies 
of the Philosopher Crescens, that he composed this 
Treatise not long before his martyrdom. This is 
the statement of Eusebius L. iv. c. 16. Lardner 
supposes that the beginning is lost ; and it appears 
to be in other respects imperfect 1 . It was occa- 
sioned by the punishment inflicted on three persons 
at Rome, whom Urbicus, the Prefect of the city, 
had put to death merely because they were Chris- 
tians. After exposing the gross injustice of this 
proceeding, Justin replies to two objections which 
the enemies of the Gospel were accustomed to urge. 
2 The first was, " Why, if the Christians w 7 ere cer- 
tain of being received into Heaven, they did not 
destroy themselves, and save the Roman Governors 
the trouble of putting them to death?" Justin's 
answer is, that if they were so to act, they would 
contravene the designs of God, by diminishing the 
number of believers, preventing the diffusion of true 
Religion, and, as far as depended upon them, ex- 
tinguishing the human race. The 3 second objection 
was, " Why, if they were regarded by God with 
an eye of favour, he suffered them to be exposed 
to injury and oppression?" Justin replies, that 

1 The words irpoi^jxer, ojq •Kpoity-quzv occur p. 43 D. 45 A. 
46 C. 47 E. Pearson supposes the references to be to the first 
Apology, p. 58 B. 96 A. (perhaps rather to 68 C. or 75 A.) 
83 C. 71 C. 

2 p. 43 C. 3 p. 43 E. 



JUSTIN MARTYR. 



17 



the persecutions with which they then were, and 
with which many virtuous men among the Heathens 
had before been visited, originated in the malignant 
artifices of Daemons, the offspring of the Apostate 
Angels, who were permitted to exercise their power 
until the designs of the Almighty were finally 
accomplished. Another 1 objection, of a different 
kind, appears to have been urged against the Chris- 
tians : that in exhorting men to live virtuously, they 
insisted, not upon the beauty of virtue, but upon 
the eternal rewards and punishments which await 
the virtuous and wicked. Justin replies that these 
are topics on which every believer in the existence 
of God must insist ; since in that belief is involved 
the further belief, that he will reward the good, and 
punish the bad. 2 With respect to direct arguments 
to prove the divine origin of Christianity, that which 
Justin principally urges is drawn from the fact, that 
no man ever consented to die in attestation of the 
truth of any philosophical tenets ; whereas men, 
even from the lowest ranks of life, braved danger 
and death in the cause of the Gospel. 3 Towards 
the conclusion of the Tract, Justin states that he 

1 p. 47 D. Some appear also to have urged the different 
notions of right and wrong entertained by different nations, in 
confirmation of the belief, that all actions are indifferent, and 
that there will be neither rewards nor punishments after death, 
p. 48 A. 

2 p. 48 E. Compare Diet. p. 350 A. 

:< p. 50 A. Compare Tertullian's Apology, sub. fin. 

C 



18 



JUSTIN MARTYR, 



was himself induced to embrace Christianity, by 
observing the courage and constancy with which its 
professors encountered all the terrors of persecution. 

The Dialogue with Trypho was posterior to the 
first Apology, to which it contains a 1 reference ; 
but with respect to the precise date, there is the 
same difference of opinion among the Critics, as in 
the case of the other treatises. Trypho says 2 of 
himself, that he resided principally at Corinth, 
having been obliged to quit Judsea by the war which 
had just taken place ; in which passage he is usu- 
ally supposed to allude to the revolt of Barcho- 
chebas ; though 3 Dodwell thinks that the allusion 
is to a revolt mentioned by Julius Capitolinus in 
his 4 life of Antoninus Pius. Scaliger inferred, from 
the words rov vvv ytvofizvov iroXz/uov, that the Dia- 
logue was composed during the reign of Adrian. 
But even if we interpret the word vvv strictly, the 
fair inference is, that the Dialogue then took place, 
not that it was then 5 committed to writing ; which 

1 p. 349 C. ovSe ydp and rov yevovg rov kfxov, Xeyu) cie twv 
Sa/xapc'wv, rivog (ppov-ida Troiovjuevog, kyypdipcjg Kaiaapt Ttpoa- 
OfXiXior, elirov irXavdadai avrovg 7T£ido[xe.vovg rw kv r<p yevei avruiv 
fActya) St'juwj/t, ov Qedv virepdvii) wdurig cip^fjg Kal k^ovaiag feat 
SwdfjLeog di ai Xeyovai, See Apol. I. p. 69 D. Compare also 
Apol. II. p. 52 A. 

2 p. 217 D. Compare p. 227 A. 

3 Diss. Iren. III. § 14. IV. § 42. See the Bibliotheca Vete- 
rum Patrum. Tom. I. c. 17. Sect. 2. 4 c. 5. 

5 Justin mentions in p. 306 D. his intention of committing the 



JUSTIN MARTYR. 



19 



was done some time afterwards, for the information 
of Justin's friend, 1 Marcus Pompeius. The revolt 
of Barchochebas, however, must have been finally 
suppressed before the Dialogue took place ; since 
there 2 is a reference to the Decree of Adrian, by 
which the Jews were prevented from going up to 
Jerusalem, and they are said no longer to have pos- 
sessed the power of persecuting the Christians. The 
word vvv must consequently be interpreted with 
some degree of latitude, Some critics have sus- 
pected that Justin's Jew is a fictitious personage, or 
at least that no such Dialogue actually took place ; 
nor are there wanting circumstances which give 
countenance to the suspicion. The introduction 
looks like an imitation of the introductions to 
Plato's Dialogues, and to the philosophical Dialogues 
of Cicero. It is difficult, also, to conceive that Jus- 
tin would have ventured, in a real Dialogue, 3 upon 

conversation to writing, in order to convince the Jews that he 
really entertained the sentiments which he had expressed ; and 
that he did not put them forth merely for the purpose of making 
converts of Trypho and his friends. From more than one pas- 
sage it appears that Justin did not put down all that was actu- 
ally said. See p. 229 A. 278 B. 356 B. 357 E. 

1 p. 371 B. Who this Marcus Pompeius was, is unknown. 
Thirlby, not without reason, ridicules Grabe's conjecture, that 
he was a bishop of Jerusalem. 

2 p. 234 A. C. 

3 I allude particularly to his derivation of the words Israel, 
p. 354 D. and Satan, p. 331 B. Jones, however, infers from 
the latter derivation, that Justin was acquainted with the Syriac. 

c 2 



20 



JUSTIN MARTYR. 



the interpretations of Hebrew words which some- 
times occur; or if he had so ventured, that his 
opponents would have allowed them to pass uncon- 
tradicted. The suspicion, however, had never oc- 
curred to 1 Eusebius, who assigns Ephesus as the 
scene of the Dialogue ; and Le Nourry thinks that 
he discovers in the interruptions, digressions, &c. 
proofs of its reality. Whether it was real or not, 
is immaterial to our purpose ; which is only to ascer- 
tain what were Justin's opinions. If it was real, it 
occupied two days ; on the latter of which 2 some 
Jews were present, who did not hear the former 
day's disputation, and on whose account Justin 
repeats several arguments which he had before 
urged. The part containing the end of the first 
and the beginning of the second day's disputation 
is lost; as is proved by the References, found in 

On the Canon, Part I. c. 16, Thirlby contends that Justin was 
acquainted with the Hebrew, or rather that these derivations do 
not prove the contrary. Note on p. 331 B. 

1 Hist. Eccl. L. iv. c. 18. See p. 237 C. 

2 See p. 304 A. 311 D. 320 B. 322 B. 346 D. 351 A. 352 E. 
The name of one of those who were present only on the second 
day was Mnaseas, p. 312 B. 

3 See p. 306 A. D. 333 A. 364 A. See, however, p. 288 E. 
291 D. and Grabe's remark, Spicil. Tom. II. p. 162. The 
Benedictine editors deny that there is any thing wanting ; and 
account for these appearances by saying that, as Justin wrote 
down his conversation with Trypho from memory, he sometimes 
forgot to insert passages to which he afterwards referred, sup- 
posing that he had inserted them. 

It has been remarked to me, that I was, in the former Edition 



JUSTIN MARTYR. 21 

the latter part of the Dialogue, to arguments and 
quotations which no longer appear. 

of this work, guilty of an omission in taking no notice of the 
doubt cast upon the genuineness of the Dialogue with Trypho, 
by Wetstein, in the Prolegomena to his Edition of the Greek 
Testament. I will now, therefore, supply that omission. Wet- 
stein's words are — " Ego vero cuperem mihi eximi scrupulum 
de hujus Dialogi auctore ex diligenti ejus lectione injectum, 
nimirum, quod non utatur in Veteris Testamenti locis citandis 
Versione rdip o, sed magis accedat ad Origenis Editionem Hexa- 
plarem ; quum quae Origenes obelis jugulavit omittat, quibus- 
que asteriscos apposuit addat etiam : quum idem in Daniele 
alia Versione, nescio an Symmachi, utatur. Si Justinus mor- 
tuus est, antequam Symmachi atque Theodotionis Versio ede- 
retur, et si integro sseculo prsecessit Origenem, quomodo potuit 
istius opere uti ? aut si non usus est, quomodo potuit accidere 
ut prorsus eadem verba iisdem in locis adderet vel demeret, ubi 
ille vel asteriscis quid vel obelis significaverit ? Quare de hoc 
auctore quid statuendum sit, doctiores viderint ; mihi rem com- 
pertam proposuisse sat est." In the eighth Chapter of this work 
I have shown that Justin frequently quoted from memory. No 
inference, therefore, unfavourable to the genuineness of the Dia- 
logue, could be drawn from the want of agreement between his 
quotations and the present Text of the Septuagint Version ; even 
if that Text accurately represented the Text as it stood in his 
day. But that is not the case. It is admitted on all hands 
that we possess no pure copy of that Version, as it existed before 
the time of Origen. Although, therefore, Justin's quotations 
differ from the present Text, they may have agreed with the 
Text of the Edition of the Septuagint Version (>/ Koivq) generally 
used in his time. The same remark applies to the Hexaplar 
Edition, as corrected by Origen : we possess no pure copy of 
that Edition, and cannot infer from the agreement of Justin's 
quotations with the present Hexaplar Text, that they agreed 
with that Text, as framed by Origen. On the supposition, then, 
that Wetstein's statements were correct, they would afford very 
slight ground for questioning the genuineness of the Dialogue ; 



22 



JUSTIN MARTYR. 



The remark which was made upon the first Apo- 
logy applies equally to this work : it is not perspi- 

ascribed, as it is, expressly to Justin by Eusebius, and contain- 
ing, as it does, many internal marks of genuineness. 

But M. Krom, Minister of the Church, and Professor of 
Ecclesiastical History in the College, of Middleburgh, in a Tract 
published in 1778 (for the use of which I am indebted to the 
kindness of Professor Jeremie, of the East India College) denies 
the correctness of Wetstein's statements. He examines several 
of Justin's quotations, particularly a very long one from Isaiah 
cc. 52, 53, 54, and shows that they agree in general with the 
present Text of the Septuagint Version, even in places in which 
it difTers widely from the Versions of Symmachus and Theodo- 
tion ; and that neither are the words, marked with asterisks in 
the Hexaplar Edition, generally inserted, nor those marked with 
obeli omitted. Thus that which Wetstein denominates res com- 
perta proves, on a more accurate examination, to be contrary to 
fact. 

M. Krom, however, admits that Justin's quotations do occa- 
sionally differ from the present Text of the Septuagint, and 
assigns several causes from which the difference may have 
arisen. Justin may have either quoted from memory, or satis- 
fied with representing the sense of the passage, may have been 
careless about the words ; or, as I have already suggested, the 
Text of the Septuagint Version which he used may have differed 
from the present Text. One remarkable instance of such a dif- 
ference occurs p. 348 E, where Justin affirms, that in the 
Greek Version used by the Jews the reading of Genesis xlix. 10. 
was eojg civ t^dy rd a-noKu^va civt<1), whereas the reading of the 
Septuagint was ecog av 'iXQri <J airoKetrai. In our present Text, 
however, the reading is not w cnroKEircu, but rd aTroKeifXEva aurJ. 
The passage is twice quoted in the first Apology, and in both 
instances the reading is o (manifestly an error of the Tran- 
scriber) cnroKEiTai. Another consideration, which ought to ren- 
der us diffident in drawing conclusions from Justin's quotations 
is, that in his writings, as well as in those of the other Fathers, 
the Transcribers appear frequently to have corrected his quota- 



JUSTIN MARTYR. 



23 



cuously written, and we have difficulty in discover- 
ing the train of the Author's reasoning. After an 
1 Introduction, in which Justin gives an account of 
the manner of his conversion to Christianity, and 
earnestly exhorts Trypho to follow his example, 

tions by the Text of the Septuagint Version which they used. 
This circumstance will account for the instances in which words 
marked with asterisks, in the Hexaplar Edition, are inserted, 
or words marked with obeli omitted. 

With respect to Justin's quotations from Daniel, if (as we 
suppose) he quoted the Edition of the Septuagint then generally 
used, his quotations could not but differ from our present Text, 
which is not the Text of the Septuagint, but of Theodotion. 
M. Krom, however, denies the existence of that close resem- 
blance between Justin's quotations and the Version of Symma- 
chus, which Wetstein professes to have found ; and states, that 
they approach more nearly to the readings of the Version 
which was published, under the title Daniel secundum Septuaginta 
ex Tetraplis Origenis, from the Codex Chisianus. Justin more 
than once refers to a Greek Version used by the Jews, p. 353 C. 
360 C. 367 A, and supposed by some to be the Version of 
Aquila. In some instances he probably adopted its readings : 
Symmachus, in framing his Version, may have done the same ; 
and we may thus account for any occasional agreement which 
may be found between Justin's quotations and the Version of 
Symmachus. The conclusion, therefore, at which we arrive is, 
that Wetstein's statements are incorrect ; and that, even if they 
were correct, they would furnish very slight grounds for ques- 
tioning the genuineness of the Dialogue with Trypho. 

Wetstein appears, on nearly similar grounds, to have cast 
doubts on the genuineness of nearly the whole of Philo's works. 
He was answered by Wesseling in an Epistle to Herman Venema 
de Aquilse in scriptis Philonis Judaei fragmentis, published in 
1748, which has not fallen in my way. 

The Editor of the Bibliotheca Veterum Patrum has also exa- 
mined Wetstein's objections in his Prolegomena. 

1 From the beginning to p. 225 D. 



24 



JUSTIN MARTYR. 



Trypho 1 replies to the exhortation, by saying that 
Justin would have acted more wisely in adhering 
to any one of the Philosophical Sects to which he 
had formerly been attached, than in leaving God, 
and placing all his reliance upon a man. In the 
former case, if he lived virtuously, he might hope 
to obtain salvation : in the latter he could have no 
hope. His only safe course, therefore, was to be 
circumcised, and comply with the other requisitions 
of the Mosaic Law. Justin answers that 2 the Chris- 
tians had not deserted God, though they no longer 
observed the Ceremonial Law. They worshipped 
the God who brought the forefathers of the Jews 
out of the land of Egypt, and gave the Law, but 
who had plainly declared by the Prophets that he 
should give a new Law — a Law appointing a 3 new 
mode of purification from sin, by the baptism of 
repentance and of the knowledge of God — and 
requiring a spiritual, not a 4 carnal circumcision. 

1 p. 225 D. Trypho admits that he did not believe the hor- 
rible charges brought against the Christians ; and says, that the 
Morality of the Gospel was of a character so sublime, that no 
man could live up to it. p. 227 B. 

2 p. 227 E. One objection urged against the Christians was, 
that they drank hot drinks on the Sabbath. See Thirlby's Note, 
p. 246 E. 

3 p. 229 D. See p. 251 C. 287 C 292 B. 351 B. 

4 p. 229 C. 233 D. 235 E. 236 C. 245 D. 261 D. 341 A. 
342 A. 366 D. Justin states that one design of the rite of cir- 
cumcision was to distinguish the Jews from other people ; par- 
ticularly in the latter times, when they were to suffer the punish- 
ment decreed against them for crucifying the Messiah, p. 234 A. 



JUSTIN MARTYR. 



25 



1 The Ceremonial Law was in truth given to the 
Jews on account of the hardness of their hearts; 
as a mark of God's displeasure at their apostasy, 
when they made the golden calf in Horeb. All its 
ordinances, its sacrifices, its sabbath, the prohibition 
of certain kinds of foods, were designed to counter- 
act the inveterate tendency of the Jews to fall into 
idolatry. If, 2 says Justin, we contend that the 
Ceremonial Law is of universal and perpetual obli- 
gation, we run the hazard of charging God with 
inconsistency, as if he had appointed different modes 
of justification at different times; since they who 
lived before Abraham were not circumcised, and 
they who lived before Moses neither observed the 
3 sabbath, nor offered sacrifices, although God bore 

236 B. 238 A, where he quotes Ezech. xx. 19. p. 366 E. Christians 
had the true circumcision, that of the heart, p. 320 A. The Jews 
affixed a carnal meaning to all the ordinances of the Law. p. 231 D. 

1 p. 235 E. 237 A. 244 C. E. 263 E. 265 B. 291 D. In 
p. 247 A. Justin seems to contend that the reasonableness of the 
Ceremonial Law can only be maintained on this supposition. 
In p. 263 A. he says that some parts of the Law were designed 
to enforce piety and justice ; others referred mystically to Christ ; 
others were directed against the hardness of heart of the Jews. 
In 263 E. he distinguishes between the authority of the Natural 
and Ritual Law ; in p. 292 C. between that which is of perpetual 
and universal obligation (rct£ alojviat; ical tyuaet $iKat07rpaE,tag ical 
evaeftelciQ. p. 266 B. ra alojvta dacaiw [iciTa. p. 264 D. see also p. 
320 D.), and that which was merely directed against the perverse- 
ness of the Jewish people. In p. 320 E. he refers to the (pvattcal 
evvoiat, the sense of right and wrong implanted in our nature. 
See Ap. 2. p. 52 A. 

2 p. 240 E. See also p. 236 C. 245 B. 261 C. 265 A. 292 
A. 319 C. 320 B. 

1 It has been inferred, as it appears to me erroneously, from 



26 



JUSTIN MARTYR. 



testimony to them that they were righteous. Having, 
as he thinks, satisfactorily proved that the Cere- 
monial Law is no longer binding, Justin replies to 
an argument urged by Trypho — that the Prophecy 
of Daniel vii. 9. taught the Jews to expect that the 
Messiah would be great and glorious; whereas the 
Messiah of the Christians was unhonoured and in- 
glorious, and fell under the extreme curse of the 
Law ; for he was crucified. 2 Justin's answer is, 
that the Scriptures of the Old Testament speak of 
two Advents of the Messiah ; one in humiliation, 
the other in glory: though the Jews, blinded by 
their prejudices, looked only to those passages which 
foretold the latter. He then proceeds to 3 quote 

Justin's reasoning in this passage, that he believed the first insti- 
tution of the Sabbath and of the rite of sacrifice to have taken 
place during the sojourning of the Israelites in the wilderness. 
I conceive him to have alluded to the peculiar sacrifices of the 
Mosaic Law, and to the peculiar mode in which the Jews kept 
the Sabbath. In p. 236 he speaks of the sacrifices offered by 
Abel. 

2 p. 249 C. See also p. 232 D. 245 D. 247 E. 268 B. Ap. I. 
p. 87 A. Justin refers, in proof of the two-fold Advent, to Psalm 
ex. which the Jews interpreted of Hezekiah, p. 250 D. 309 B ; to 
Psalm lxxii. which they interpreted of Solomon, p. 251 D. 288 D ; 
to Genesis xlix. p. 271 C. 272 C ; Micah iv. p. 336 A, which the 
Jews themselves applied to the Messiah. Justin speaks of the 
personal appearance of Christ as mean — an opinion derived from 
the literal interpretation of Isaiah liii. 2, 3. p. 255 C. 326 E. 
316 C. 311 A. The two goats mentioned in Leviticus xvi. 7. 
were also types of the two Advents, p. 259 D. 338 A. 

3 He refers to Psalm xxiv. p. 310 E. which the Jews applied 
to Solomon, p. 254 E. or to Hezekiah, Psalm xlvii. and Psalm 
xcix. p. 255 D. E. Psalm xlv. p. 256 E. Justin also founds 
an argument on the fulfilment of the predictions of Christ 



JUSTIN MARTYR. 



27 



passages of the Old Testament, in which the Mes- 
siah is called God, and Lord of Hosts. In this part 
of the Dialogue Justin extracts from the Old Tes- 
tament several texts in which he finds allusions to 
the Gospel history. Thus 1 the Paschal Lamb was 
a type of Christ's crucifixion : the 2 offering of fine 
flour, for those who were cleansed from the leprosy, 
was a type of the bread in the Eucharist ; the 
3 twelve bells attached to the robe of the high 
priest, of the twelve Apostles. 

Justin 4 next undertakes to prove that the various 
prophecies respecting the Messiah were fulfilled in 
Jesus. 5 But having quoted Isai. vii. to prove that 
the Messiah was to be born of a Virgin, he first 
runs into a digression caused by an 6 inquiry from 
Trypho, whether Jews, who led holy lives, like Job, 
Enoch, and Noah, but observed the Mosaic law, 
could be saved; and afterwards into a second di- 

himself respecting the false Prophets, who would come in his 
name. p. 253 B. 

1 p. 259 B. 2 p. 259 E. 

3 p. 260 D. Exodus xxxix. 25. The number of bells is not 
mentioned. 

* Trypho had called upon Justin to give this proof, p. 254 C. 
258 E. It was impossible, he contended, that a crucified man 
should have conversed with Moses and Aaron, p. 256 C. 

5 p. 262 A. The Jews contended that the word translated 
Trapdevog ought to be translated veuvig, and applied the prediction 
to Hezekiah, p. 291 A. 294 A. 297 D. See also p. 310 C. where 
Justin contends that the mere fact of a young woman giving birth 
to a son could not be deemed a sign. 

0 p. 263 C. 



28 



JUSTIN MARTYR. 



gression, occasioned by a remark of Trypho 1 that 

1 p. 267 B. Trypho here expressly asserts that the Jews ex- 
pected in their Messiah a mere man whom Elias was to anoint, 
Kal yap iravrtQ ijfitiQ tuv Xptarov avOpwirov t£ avOptoKiov Trpoar- 
loKibjJLev yevfaeadai, Kcit tov 'HXiav epical avrbv eXdovra,^. 268 A. 
Allix, in his Judgment of the Jewish Church, c. 25. sub in. had 
remarked that this was Justin's representation of the expectation 
of the Jews in his day. A greater objection, he says, than all 
these may be very naturally made by a judicious reader, concern- 
ing what I said of the testimonies of the Jews before Christ, about 
the distinction of the Divine Persons and the Divinity of the 
Avyog. On the one side may he say, you own that the Jews 
after Christ have opposed the doctrine, as being contrary to the 
unity of God ; there are plain proofs of it, even in the second 
century. And it is certain that Trypho did not believe that the 
Messias was to be any other than a mere man, and so did the Jews 
believe, as it is witnessed by Origen, Lib. ii. contr. Cels. p. 79. 
Burgh also had spoken of Trypho as arguing in the very spirit of 
modern Unitarianism, Vol. I. p. 86. Yet I find in Dr. Burton's 
" Testimonies of the Ante-Nicene Fathers," p. 41, (2d. ed. p. 47,) 
the following statement. " Justin. Dial, cum Trypho. c. lxviii. 
p. 166. Ed. Bened. The next passage is important, as showing 
the opinion which the Jews entertained concerning their Messiah. 
Justin's words are these : As to the Scriptures which we quote to 
them {the Jews) which expressly prove that Christ was to suffer 
and to be worshipped, and that he is God, they are compelled to 
allow that these were spoken concerning Christ, but they have the 
presumption to say that this (Jesus) is not the Christ; but they 
acknowledge that he was to come, and to suffer, and to be a King, 
and to be worshipped as God." 

" According to the opinion of the Jews, therefore, who ought 
to be the best interpreters of their own prophecies, the human 
nature, and the humble condition of Jesus were not the obstacles 
to their believing him to be the Messiah : and it was their 
belief, as it is that of Christians, that the Messiah, who was to 
come, was God. Dr. Priestley was, therefore, entirely at variance 
with Justin Martyr when he said, that the Jews expected that 
their Messiah would be a mere man, and even be born as other 
men are. If Justin reported the opinion of the Jews fairly, 



JUSTIN MARTYR. 



29 



the Christian doctrine respecting the pre-exist- 
ence and Divinity of Christ, and his subsequent 

their expectations concerning the Messiah were directly opposite 
to these." (In his second edition the learned author adds, 
" And a remarkable expression of Philo-Judaeus may be quoted 
in this place, who, when he is speaking of the repugnance felt by 
the Jews to pay divine honours to Caligula, observes, that they 
would more easily believe that God would change into man, than 
a man into God.") " Origen, however, certainly says that all the 
Jews did not expect their Messiah to come as God or Son of God. 
We may observe also, that in this and other places already quoted, 
(See No. 25. p. 37, 2d. ed. p. 42.) Justin expressly says that 
Christ is to be worshipped as God ; and yet he as plainly says in 
many places, that there is only one God." 

"Justin's arguments in this Chapter arise from the follow- 
ing remark of Trypho, who said to him, You are attempting to 
demonstrate a thing which is incredible and almost impossible, 
that God submitted to be born, and to become Man. Justin, 
however, acknowledges the proposition, and proceeds to de- 
monstrate it." 

In the above statement there are several particulars in which 
I must be permitted to dissent from the learned author. I can- 
not allow that the Jews ought to be the best interpreters of their 
own prophecies : if so, we Christians are sadly in error. But 
perhaps the learned author meant to say that the Jews ought to 
be the best interpreters of the meaning which they themselves 
affixed to their own prophecies. Again, I cannot allow that, 
according to Justin's representation of the opinions of the Jews 
in his day, the humble condition of Jesus was not an obstacle to 
their believing him to be the Messiah. In p. 249 B. is the fol- 
lowing passage. Kai 6 Tpvfpuv, Travaap.ivov /jiov, tlirev, w aV- 
dptoire, avrai r/fidg at ypatyal Kai TOiavrai evdo^oi' Kai fxeyav 
avafxiveiv, rov izapd rov naXaiov ruiv r^tpiZv £jg vlov livQpwTrov 
TTitpaXn^dvovTa r))v alwviov fiaaikdav, avayKa'(ovaiv' ovrog 
he 6 v/jLerepoQ XeyofxtvoQ Xptardg aTifiog Kai a^o^og yeyovev, wg 
Kai rrj iayaTt) Kardpa rfj iv rw vofiu) rov Qeov 7repnreae~iv' iarav- 
pwdr) yap. And Trypho, when I concluded, said, these and 
similar passages of Scripture, compel us to look for a glorious 



30 



JUSTIN MARTYR. 



assumption of humanity, was monstrous and ab- 
surd. 

and great personage / who, as the Son of Man, is to receive an 
eternal hingdom from the Ancient of days : whereas he whom you 
call Christ was unhonoured and inglorious, so as even to fall 
under the extreme curse of the Law ; for he was crucified. 
Justin, in answer to this objection, proceeds to show at con- 
siderable length that the Prophets speak of two Advents of the 
Messiah ; the one in humiliation, the other in glory. Surely he 
might have spared himself this trouble, if he had not supposed 
that the humble condition of Jesus was an obstacle to his being 
received by the Jews as their Messiah. 

Lastly, notwithstanding the learned Author's statement, I 
must still adhere to the opinion expressed by Allix, that Trypho, 
whom Justin brings forward as representing the Jews of his day, 
did not believe that the Messias was to he any other than a mere 
man, I observe that Justin takes considerable pains to prove 
that the ancient Prophets have applied the titles of God and 
Lord of Hosts to the future Messiah. (See p. 254 E. et sequ.) 
This was surely an unnecessary waste of time and labour, if the 
prevalent belief of the Jews of his day was, that the Messiah, 
who was to come, was God. To what purpose does Trypho 
quote Isaiah xlii. 8. (p. 289 B.), but in order to prove the ab- 
solute unity of God, in opposition to Justin's assertions respect- 
ing the Divinity of the Messiah ? But to remove all doubt on 
the subject, let us consider the whole passage, from which the 
sentence at the commencement of this Note is an extract. 
Trypho thus addresses Justin, avaXafifov ovv tc. r. I. p. 267 A. 
Finish your argument, taking it up from the point where you left 
off; for to me it appears strange and wholly incapable of proof. 
(May I suggest to the learned author, on whose remark I am 
commenting, the propriety of reconsidering the translation of 
this sentence in p. 39 N. 27. ? I observe that it is allowed in 
his second edition, p. 45.) For that you should say that this 
Christ existed, being God, before all ages, and then submitted to 
be born and to become a man, and that he was not a man born of 
man, appears to me not only strange, but foolish. Justin replies, 
/ know that this doctrine appears strange, and especially to those 
of your race, who, as God himself exclaims, were never willing 



JUSTIN MARTYR. 



31 



One 1 argument urged by Trypho, in order to 
prove that Jesus was not the Messiah, is that 

either to understand or do what God prescribes, but listen only to 
your own teachers. But, even if I cannot show that this Jesus 
pre-existed, being God, the Son of the Maker of the Universe, and 
became man born of the Virgin ; even then it does not follow that 
he is not the Christ of God. But as I have shown that he, who- 
ever he may be, is the Christ of God, though I may not have 
shown that he pre-existed and submitted, in compliance with the 
will of his Father, to be born a man, subject to like passions 
with us, and having flesh, you ought to say that I am mistaken 
only in this (latter) respect ; but ought not to deny that he is the 
Christ, (even) if he appears as a man born of men, and is proved 
to be elected to the office of the Messiah. If Justin thought that 
he was addressing men who believed that the Messiah, who was 
to come, was God, he must be allowed to be most unfortunate 
in the selection of his arguments. Then follows a passage, 
which has furnished ample matter for discussion ; containing an 
admission on the part of Justin that there were persons in his 
day, who confessed that Jesus was the Messiah, but said that he 
was a mere man. To this reasoning of Justin Trypho replies 
in the following manner, ejj.oi \iev Iokovoiv ol XeyovTeg ardpwirov 
yeyoveyat avTOV, Kal Kar EKXoyrjv KE\piadai, Kal Xpurrov ytyo- 
vivai, Tri6avu)Tepov vjuuiu Xeyeiv, tCjv ravra arcEp Xeyovnov' 
Kal yap tvclvteq f]fjie~ig tov Xpiorov avQpioirov it, avdpu)Tvu)v Trpoa- 
SoK<ljfi£v yEvrjaevdat, Kal tov 'HXiav ^ptcai avrov iXQovra' 
lav %e ovtoq (f>ai) r)TaL wv 6 XpiaTog, avQpwirov fjtev i£ ai/0pa>7rwv 
yevofxevov ek iravTog E7rtaraadai t^et* ek 3e tov jur/^e 'HXt'ar 
E\r)\vdivai ovSe tovtov cnrotyah'ouai Eivai. What they say, who 
affirm that he was born a man, and was selected to be anointed, 
and thus became Christ, appears to me more credible, than what is 
said by them who talk as you do. For we all expect that the 
Christ will be born a man from human parents, and that Elias 
will come and anoint him. If, therefore, this {Jesus) appeal's to 
be the Christ, be assured that he was a man born of men ; but as 



1 p. 268 A. Justin's answer to Trypho's inquiry, " How the 
spirit of Elias could be in John," deserves notice, p. 2G9 A. 



32 



JUSTIN MARTYR. 



Elias, who, according to the Prophets, was to be 
the precursor of the Messiah, had not appeared. 

Elias has not yet come, I affirm that he was not the Christ. We 
must either say that Trypho does not express the opinion of the 
Jews of his day ; or that their belief was not that the Messiah, 
who was to come, was God. 

But what are we to say to the passage produced by Dr. 
Burton ? Let us examine it in connexion with the context. 
As Dr. Burton observes, Trypho had said to Justin, You are 
attempting to demonstrate a thing, which is incredible and almost 
impossible, that God submitted to be born and became man. 
p. 292 D. Justin answers that, if he had endeavoured to esta- 
blish this point by appealing to human authority, Trypho 
might have justly been indignant ; but he had rested the proof 
entirely on the authority of Scripture. Justin subsequently 
asks Trypho, Do you understand that in the Sacred Scriptures 
any other person is proposed as an object of worship, and is 
called Lord and God, besides him who made this Universe, and 
Christ, who has been proved by so many quotations from Scrip- 
ture to have been born a man ? Trypho rejoins, How can we 
admit it, when this lengthened discussion has turned upon the 
inquiry, whether there is another {God) besides the Father 
only ? Justin then quotes Isaiah liii. 8. Who shall declare his 
generation ? to prove that the Messiah was not to be the seed of 
the race of man. How then, replies Trypho, was it said to David, 
that God should take to himself a Son out of his {David's) 
loins, fyc. ? Justin endeavours to explain this seeming con- 
tradiction ; and then proceeds to charge the Jewish teachers 
firstly, with saying that those passages in the Septuagint 
Translation, which were directly opposed to their own opi- 
nions, were not extant in the original ; secondly, with affirming 
that those predictions which could in any way be accommodated 
to events in the time of Solomon, Hezekiah, &c. were intended 
to refer to those monarchs, and not to the Messiah ; and thirdly, 
when they were compelled to confess that there were passages 
in Scripture which clearly spoke of the Messiah as suffering, 
and as an object of worship, and as God, with taking refuge in 
the cavil, that this (Jesus) was not the Messiah : though they 



JUSTIN MARTYR. 



33 



Justin answers, that the Prophecies concerning 
Elias had, with respect to Christ's first coming, 
been accomplished in John the Baptist: and that 
before Christ's second Advent, Elias would himself 
appear. Justin 1 further contends that the Messiah 

admitted that the Messiah was to come, and to suffer, and to 
reign, and to be worshipped as God. ag & av Xiywfxev avrolg 
ypacfxxg at ^lappyBrju top Xpiffrov /cat TradqTOv /cat npoaicvvriTOV 
/cat Qedv cnroSetKvvovffiv, ag /cat npoaviffTopriaa vfjuv, tclvtciq elg 
XptaTOv p.kv elprjadat avaym^ofievoL avvTtdevrai, tovtov fie juj) 
eivat tov Xpiardv ToXfxuiffL Xeyetv. kXtvotaQai Be /cat 7radelv, /cat 
fiaaiXevcrai, teal xpo<7Kvvr)rdy ytveadai Qtov b/jioXoyovaiv, oirep 
ytXoiov /cat dv6r\Tov t o opotojg air odei^u). (p. 294 C. the passage 
translated by Dr. Burton.) This passage, therefore, taken in 
connexion with the context, far from proving the belief of the 
Jews in Justin's time to have been that the Messiah, who was to 
come, was God, proves on the contrary that Trypho and his com- 
panions entered upon the inquiry, not only not entertaining such 
a belief, but most unwilling to entertain it ; and that it was only 
by compulsion, as it were, dvayKa^ojjLevoi — because they could 
not elude the force of the express declarations of Scripture — that 
they admitted the prophetic descriptions of the Messiah to imply 
that he was God. In confirmation of this interpretation, I would 
refer the reader to the admission made by Trypho, p. 302 C. 
which Allix has noticed. 

If any reliance can be placed on Justin's authority, the Jews 
of his day, as Allix expresses himself, did not believe that the 
Messias was to be any other than a mere man, who was to be 
selected from the rest of his countrymen on account of his strict 
observance of the Mosaic Law. p. 291 B. E. 267 D. They 
suspected that the time fixed for his coming by the Prophets 
had passed ; but affirmed that he was living in a state of ob- 
scurity, and would remain ignorant of his high character and 
destination, until he should be anointed and made manifest by 
Elias. p. 226 B. 336 D. 

1 p. 270 E. In p. 314 A, Justin says that the spiritual 
gifts, formerly conferred singly upon the Jewish kings and 

D 



34 



JUSTIN MARTYR. 



must have already come, because, after John the 
Baptist, no Prophet had arisen among the Jews : 
and 1 they had lost their national independence 
agreeably to the prediction of Jacob. 2 Trypho 
now calls upon Justin to show, that in the Old 
Testament mention is ever made of another God, 
strictly so called, besides the Creator of the Uni- 
verse. Justin answers that, whenever in Scripture 
God is said to appear to man, we must understand 
the appearance to be of the Son, not of the Father ; 
as when God appeared 3 to Abraham at the oak of 

prophets, were all united in Christ, agreeably to Isaiah xi. 
on which Trypho had founded an argument against Christ's 
Divinity. 

1 p 271 E. Genesis xlix. 10. According to Justin, Gen. 
xlix. 11. and Zechariah ix. 9. were prophetic of the calling 
of the Gentiles, p. 272 C. D. 273 A. But Gen. xlix. 11. 
contained other predictions. The words " he washed his gar- 
ments in wine, and his clothes in the blood of the grape," 
were prophetic of the washing of the sins of mankind by 
Christ's blood, inasmuch as true believers are his garments. 
Since, also, the blood of the grape is the gift of God, 
not the produce of human labour, this verse predicted that 
Christ was to have blood, but not blood derived from a 
human source, p. 273 E. 286 D. 301 C. See Apol. I. 
p. 74 B. 

2 p. 274 B. Trypho admits that the word God is often used 
in a lower signification, as when God is called the " God of 
Gods." See also p. 269 B. 293 C. 

3 p. 275 A. Gen. xviii. 340 D. 356 A. According to Trypho, 
the Jews understood that God the Father appeared in the first 
instance, and then three angels in human form, two of whom 
were sent to destroy Sodom, the third to announce to Sarah that 
she would have a son. See p. 342 A. 



JUSTIN MARTYR. 



35 



Mamre, to 1 Lot, to 2 Jacob, to 3 Moses, out of the 
burning bush, and to 4 Joshua. Justin also appeals 
to Psalm ex. and xlv. to show that David speaks 
of another Lord and God, besides the Creator 
of the Universe ; and quotes 5 Proverbs viii. and 
Genesis i. 26. iii. 22. to prove the pre-existence of 
Christ. 

After these digressions, Justin resumes his proof 
that the Messiah was to be born of a Virgin, and 
quotes G Isaiah liii. 8. Psalm xlv. 7. 7 Trypho 
however interrupts him, and says, that although 
Jesus might be recognized as the Lord, and 
Messiah, and God, by the Gentiles, the Jews who 
were the worshippers of God, who made him as 
well as them, were not bound to recognize or 
worship him. Justin, in answer, quotes Psalm xcix. 
and lxxii. to show that, even among the Jews, they 
who obtained salvation, obtained it only through 

1 p. 236 D. 277 A. Genesis xix. 

2 p. 280 D. Genesis xxviii. xxxii. xxxv. p. 313 A. 354 D. 
355 E. 

3 p. 282 C. 340 D. 357 E. Exodus iii. 2. Trypho says that 
an angel appeared to Moses, though God the Father conversed 
with him. See Apol. I. p. 95 B. 96 C. 

4 p. 286 A. 

:> p. 285 A. In Genesis i. 26. the Jews contended that God 
addressed the words " Let us make man," &c. either to himself 
or to the elements. 

fi p. 286 C. 301 B. 

7 p. 287 C. 

D 2 



36 JUSTIN MARTYR. 

Christ. But 1 what, rejoins Trypho, are we to say 
to the words which the prophet Isaiah speaks in 
the name of God himself, " I am the Lord God, 
that is my name, I will not give my glory to 
another?" Justin replies, that Scripture cannot 
contradict itself. If we are unable to reconcile, 
entirely to our satisfaction, those passages in which 
God declares his absolute Unity with those in which 
he speaks of Christ as God, we ought to rest assured 
that they are reconcileable, though our imperfect 
faculties may be unequal to the task. In this case, 
however, the context plainly shows that God 
meant to say, that he would give his glory only 
to him who was to be the light of the Gentiles, 
that is, to Christ. 

Justin 2 now returns once more to Isaiah vii. 
and to the proof that the Messiah was to be born 
of a Virgin; but is interrupted by Trypho, who 
tells him that he ought to be ashamed of narrating 
stories respecting the birth of Christ, which could 
only be compared to the 3 fables, current among 

1 Isaiah xlii. 8. p. 289 B. 2 p. 290 D. 

3 p. 291 B. 297 B. Justin contends that this fable, and others 
of a similar nature, as the stories of Bacchus, Hercules, iEscu- 
lapius, were mere corruptions of the predictions of the Old Testa- 
ment respecting the Messiah, put forth by the devil, for the 
purpose of deluding mankind. He makes the same observation 
respecting certain ceremonies introduced into the mysteries of 
Mithras, p. 294 E. 296 B. 304 B. 



JUSTIN MARTYR. 



37 



the Heathen, respecting the birth of Perseus from 
Danae, and the descent of Jupiter, under the ap- 
pearance of a shower of gold. It would be better 
at once to say that the Messiah was a mere man, 
elected to the office on account of his exact com- 
pliance with the Mosiac Law, than to 1 hazard the 
incredible assertion, that God himself submitted 
to be born and to become a man. Justin, in 
answer, again 2 quotes Isaiah liii. 8. in order to 
prove that the Messiah was not to be born after 
the ordinary manner of men; and asserts, that 
when Isaiah, vii. 14. said, "A Virgin shall con- 
ceive," &c. he intended to interpret the promise 
made mystically to David, in Psalm cxxxii. 11. 
which had been alleged by Trypho to show that 
the Messiah was to descend, in the natural course 
of generation, from David. In this part of the 
Dialogue, Justin observes, that in some instances, 
the Jews denied the genuineness of the passages 
which directly confuted their opinions; in others, 
applied passages, manifestly prophetic of the events 
of the Messiah's life, to the actions of mere men : 
and when they were obliged to confess that a 
passage did apply to the Messiah, they took 
refuge in the assertion that Jesus was not that 
Messiah ; but that the Messiah was still to come, 
and to suffer, and to reign, and to be adored as 



1 p. 291 C. 



2 p. 293 D. 301 B. 



38 



JUSTIN MARTYR. 



God. Justin 1 quotes also Isaiah xxxv. to show 
that the Messiah was to effect miraculous cures. 
After 2 charging the Jewish teachers with having 
expunged from the Septuagint version several pas- 
sages clearly prophetic of the Messiah, and quoting 
portions of Scripture, some of which he had before 
alleged, to prove that the Messiah was not to be 
born after the ordinary manner of men, he pro- 
ceeds to show that Isaiah vii. could not apply to 
Hezekiah, but was fulfilled in Jesus. 

Trypho 4 now inquires of Justin whether he really 
believed that Jerusalem would be rebuilt, and all 
the Gentiles, as well as the Jews and Proselytes, 
collected there under the government of the Mes- 
siah ; or whether he merely professed such a belief, 
in order to conciliate the Jews. Justin, in answer, 
admits that this belief was not universal among the 
orthodox Christians ; but that he himself maintained 
that the dead would rise again in the body, and live 
for a thousand years in Jerusalem, which would be 

1 p. 295 E. In p. 308 C. Justin contends that Jesus was 
the Messiah, because the predictions which he delivered respect- 
ing the rise of heresies after his ascension, and the sufferings 
which his followers would undergo, had been exactly fulfilled. 
See p. 254 A. 271 B. 

2 p. 297 E. 3 p. 302 C. 

4 p. 306 B. See also p. 312 C. 368 A. 369 A. In p. 346 B. 
Justin says that the sacrifices which will then be offered to God 
will be the spiritual sacrifices of prayer and praise. 



JUSTIN MARTYR. 



39 



rebuilt, and beautified, and enlarged : he appeals in 
support of his opinion to Isaiah, and to the Apoca- 
lypse, which he ascribes to John, one of Christ's 
Apostles. 

1 Justin having produced several passages from 
the Old Testament, in which he finds allusions suffi- 
ciently fanciful, to the particular mode of the Mes- 
siah's death, and to the Cross, Trypho rejoins, " The 
whole Jewish nation expects the Messiah. I also 
admit that the passages of Scripture which you have 
quoted apply to him; and the name of Jesus or 
Joshua, given to the son of Nun, inclines me some- 
what to the opinion that your Jesus is the Messiah. 
The Scriptures moreover manifestly predict a suffer- 
ing Messiah : but that he should suffer death upon 
the Cross, the death of those who are pronounced 
accursed by the Law, fills me with perplexity." 
Justin answers, 2 that the curse applied only to those 
who were crucified on account of their transgres- 
sions : whereas Christ was sinless, and submitted 
to this ignominious death, in obedience to the will 
of his Father, in order that he might rescue the 
human race from the penalty due to their sins. 

1 p. 312 E. 316 E. 259 C. 338 B. The Jews seem to have 
been at a loss to understand why Moses, who forbade them 
to make any likeness of any creature, set up the brazen serpent, 
p. 322 B. 339 A. Compare Ap. I. p. 90 B. 

2 Compare p. 338 B. 



40 



JUSTIN MARTYR. 



After quoting Psalm iii. 5, Isaiah lxv. 2, and liii. 9, 
as prophetic of the Messiah's crucifixion and resur- 
rection, Justin shows at considerable length that 
Psalm 1 xxii. is descriptive of the perfect humanity, 
of the sufferings, death, and resurrection of the 
Messiah. 

2 Justin comes at last to speak of the conversion 
of the Gentiles ; and contends that the Christians 
are the true people of God, inasmuch as they fulfil 
the spiritual meaning of the law, and do not merely 
conform, like the Jews, to the letter. They 3 have 
the true circumcision of the heart; 4 they are the 
true race of priests dedicated to God, and typified 
by Jesus the High Priest in 5 the prophecy of Zecha- 
riah ; they offer the true spiritual sacrifices which 
are pleasing to God, agreeably to the 6 prophecy of 

1 p. 324 C. The Jews denied that this Psalm was pro- 
phetic of the Messiah. The mode, in which Justin explains 
an expression in the Psalm, from which it might be inferred that 
Christ was ignorant of his own fate, is worthy of attention, 
p. 326 B. 

2 p. 335 E. The Jews appear to have applied some of the 
passages, which predict the conversion of the Gentiles, to the 
proselytes, as Isaiah xlix. 6. p. 350 C. 

3 p. 342 A. 

4 dpxiepaTiicbi> to dX^dtvov yevog iajxev rov Qeov. p. 344 C. 
'IffparjXtTiKuv yap to dXr)&LPov TrvevfJiaTiKoi'. k. r. e. p. 228 E. 
Xaog ayiog iaptv. p. 347 B. 365 D. 353 B. and 366 A. 

5 iii. 1. p. 342 C. 344 C. 

6 i. 10. The meaning affixed to this prediction by the Jews 
was that God rejected the sacrifices offered by those who then 



JUSTIN MARTYR. 



41 



Malachi : they are the 1 seed promised to Abraham, 
because they are actuated by the same principle of 
faith which actuated Abraham ; they 2 are, in a 
word, the true Israel. 

3 Justin concludes with enumerating the benefits 
conferred upon the Jews by God, and reproaching 
them with their ingratitude. They had at last 
filled up the measure of their iniquities, by cruci- 
fying his only-begotten Son : and they still perse- 
cuted his disciples, although it was evident that the 
4 capture of Jerusalem, and the destruction of their 
temple by the Romans, was a punishment inflicted 
on them for their rejection of Jesus, and for that 
only ; since they were no longer addicted to the 
idolatrous practices which had drawn down the ven- 
geance of the Almighty on their forefathers. Their 
only hope, therefore, of safety lay in repenting of 
their transgressions, renouncing the errors of their 
teachers, and cordially embracing Christianity. 

Although I am far from wishing to deny that 
there are in this Treatise many weak and incon- 

inhabited Jerusalem, but accepted, as sacrifices, the prayers of the 
Jews who were dispersed by the Captivity, p. 344 E. 

1 p. 347 C. 352 E. 

2 p. 349 E. 355 B. 359 D. 

3 p. 360 D. ad fin. 

4 The application of the prophecy of Noah to the Jews and 
Romans deserves attention, p. 368 B. 



42 



JUSTIN MARTYR. 



elusive arguments, many trifling applications and 
erroneous interpretations of Scripture, many attempts 
to extract meanings which never entered into the 
mind of the Sacred writer, yet I cannot think it 
deserving of the contempt with which some later 
critics have spoken of it. It proves at least that 
the state of the controversy was not essentially dif- 
ferent in the days of Justin from its present state; 
that after the lapse of seventeen hundred years, the 
difficulties to be encountered in disputing with the 
Jews, the objections to be answered, the prejudices 
to be overcome, are nearly the same. It supplies 
us also incidentally with some curious facts, illus- 
trative of the spirit by which the Jews and Chris- 
tians were mutually actuated towards each other. 
With respect to the sentiments entertained by the 
Christians towards the Jews, we find Trypho, p. 263 
C. inquiring whether they who lived according to 
the Mosaic Law would be saved. Justin answers, 
that, as the Mosaic Law comprehended the un- 
changeable and fundamental principles of morality, 
they who had lived up to it before the coming of 
Christ would be saved through him ; and after his 
coming they also would be saved who observed the 
whole Law, both Moral and Ceremonial, provided 
that they believed the crucified Jesus to be the 
Christ of God, and did not attempt to force the 
observance of the ritual Law upon others. He 
admits, however, that many thought otherwise, and 



JUSTIN MARTYR. 



43 



contended that the observance of the Mosaic rites 
was incompatible with the profession of Christianity. 
Thus the Gentile converts in Justin's age, and the 
Jewish in the Apostolic times, appear to have been 
equally ready to act on the principle of exclusion. 
1 On the other hand we learn 2 that the Rabbis for- 
bade their hearers to hold any intercourse with the 
Christians ; that they pronounced 3 curses against 
them in the synagogues ; and that 4 they sent per- 
sons into every part of the civilized world with 
directions to denounce Christianity as a pestilent 
heresy, and to misrepresent the conduct and morals 
of its professors. Justin speaks of the 5 proselytes 
as animated by a more bitter spirit of hostility than 
the Jews themselves. He ridicules the 6 trivial 
questions on which the Jews wasted their time and 
labour, and 7 censures their cavilling temper. He 
8 charges them with denying Christ through fear of 



1 See Wilson's Illustration, &c. c. xi. 

2 p. 256 C. 339 D. 

3 p. 234 B. 266 E, 321 D. 323 D. 345 A. 363 D. 366 E. 
From the last passage it appears that the curse was pronounced 
after the conclusion of the prayers. See Jerome in Esaiam v. 18. 
xlix. 7- lii. 4, and in Amos i. 11. where he says that the Jews 
cursed the Christians under the name of Nazarenes. See Ap. I. 
p. 77 A. 

4 p. 234 E. 335 C. where the charges against the Christians 
are mentioned more in detail. 

8 p. 350 E. 6 p. 339 D. 340 B. 

4 7 p. 343 C. » p. 258 C. 262 E. 



44 



JUSTIN MARTYR. 



persecution, with 1 entertaining low and unworthy 
notions of God, and with 2 corrupting the Septua- 
gint Version. With respect, however, to the last 
charge, the 3 Christians appear to have been more 

1 p. 341 E. Justin accuses them of Anthropomorphism. See 
p. 364 A. 

2 p. 297 C. 349 A. See also 343 D. Justin's specific 
charges against the Jews were, 

I. That they had suppressed a passage in Ezra, in which the 
passover was represented as a type of the Redeemer : but this 
passage is not now extant in any either of the Greek or Hebrew 
copies. Lactantius quotes it. Institut. iv. 18. 

II. That they had suppressed a passage in Jeremiah, which, 
however, is now extant in every copy, both Greek and Hebrew, 
xi. 19. Justin admits that in his day it was found in some of 
the copies used in the synagogues. 

III. That they had suppressed another passage in Jeremiah, 
which is not now found in any copy, either Greek or Hebrew. 
This passage is cited more than once by Irenseus, who in one 
instance ascribes it to Isaiah. L. iii. c. 23. L. iv. c. 39. 56. 66. 
L. v. c. 31. 

IV. That they have suppressed the words a7ro tov E,v\ov 
in the ninety-sixth Psalm, v. 10. In the Epistle of Barnabas, 
c. viii. we find the following passage : otl fj fiavLkeia tov 'I-qaov 
etti raj £vAw, from which we may infer that the author had aVo 
rov £,v\ov in his copy ; but there is nothing corresponding to the 
passage in the old Latin Version. The reading was known to 
Tertullian and many of the Fathers ; and Le Nourry says that 
it is found in some manuscript Psalters of great antiquity. See 
Ap. I. p. 80 B. and Dr. Bernard's Note on Cotelerii Patr. Apostol. 

Justin further charges the Jews with having erased a pas- 
sage containing an account of the mode of Isaiah's death, 
p. 349 B. 

3 Some writers have thought that Justin himself was the guilty 
party. See Thirlby's note on p. 297 B. and Pearson on the 
Creed, Article v. p. 242. 5th Ed. The Jews asserted that the 



JUSTIN MARTYR. 



45 



justly liable to it than the Jews. Justin 1 further 
affirms that the Jews were allowed by their Rabbis 
to have a plurality of wives, and that the polygamy 
of the Patriarchs was alleged in defence of the 
practice. 

There is in p. 307 A. an enumeration of Jewish 
sects, in which the names of the Genistse, Meristse, 
and Helleniani occur ; of the former two, Isidorus, 
Origin, viii. 4. p. 63, has given some, though not 
a satisfactory account ; of the Helleniani, no trace, 
I believe, is to be found in any other writer. 

Without meaning to lay any particular stress 
upon the authority of Justin in such matters, I will 
observe that he appears not to have recognised any 
other than circumcised Proselytes 2 . 

Version of the Septuagint was in some places incorrect, p. 
294 B. 

1 p. 363 E. According to Justin a great mystery was con- 
cealed under the polygamy of the Patriarchs, Kai >/ fxia Be avrt) 
rtjg 7rapa7rrijj(Te(t)Q rov AafilB npdg rrjv tov Ovptov yvvaiica. 7rpd£tc, 
ib avdpec, E(j)r)i>, BEiKwaiv ort ov% wg TcopvEvorrEg 7ro\Xdg t(T\ov 
yvvaiKug oi narpiapj^ai, a'AX' oiKovofiLa ric, Kai fxvarripia iravra 
St 1 avTu>v a7TETE\E~iTo. p. 371 A. See p. 364 B. 

2 p. 351 D. 



CHAPTER II. 



THE OPINIONS OF JUSTIN RESPECTING THE AOTOS 
AND THE TRINITY. 

Having given the above short account of the 
genuine works of Justin, which have descended to 
our times, we will proceed to the examination of 
his opinions ; and will in the first place consider 
what he has delivered respecting the Aoyoc, and 
the doctrine of the Trinity. That he asserted the 
divinity of the Aoyoe, and a real Trinity, is admitted 
even by those who are most anxious to prove that 
the early Christians were Unitarians : but they en- 
deavour to invalidate his testimony by contending 
that he was the first who openly maintained these 
doctrines, which were suggested to him by the 
writings of Plato — in other words, that he was the 
first who corrupted the Gospel, by endeavouring to 
engraft the notions of Gentile philosophy upon its 
sublime but simple truths. That Justin had studied 
and admired the Platonic philosophy, we know from 
himself; but that he was indebted to it for the 
doctrines of the Divinity of the Aoyoc, and of the 
Trinity, is a position to which we cannot yield our 



JUSTIN MARTYR. 



47 



assent; because, in the first place, no sufficient 
proof has yet been produced, that even the germ 
of those doctrines exists in the writings of Plato ; 
and because, in the next place, his own references 
to those writings are wholly at variance with the 
position. 

The design of his two Apologies is to give an 
accurate description of the faith of the Christians, 
and to remove the prejudices which existed against 
them in the minds of the heathen. One of these 
prejudices was, that they 1 worshipped a crucified 
man. Not so, he replies ; the object of our worship 
is the Divine Aoyoc, who was content to become 
incarnate, and to die on the cross for the sake of 
mankind. Now as Justin's wish was to render the 
doctrines of Christianity 2 as acceptable as possible 
to the Gentiles, by pointing out features of resem- 
blance between them and the tenets of the philo- 
sophers, it is reasonable to suppose that he would 
not fail to allege those passages of Plato's writings, 
which he conceived to afford the strongest confir- 

1 evTavda yap fiavtav fifj.u>v fcaro^ctiVoi'rai, Zevrtpav \iopar, 
fxerd rov arptTTTOv kcu del bvra Qeov KCU yevvr}ropa rwr cnravTio}', 
dvdpu)TT(f> aravpojOevTi Sidot'ai y^fxag Xeyupreg, ctyvoovvTtQ to kv 
tovto) fxvarripiov y Trpooeyeiv v/j.ag, efyyovfxeviov 7ifj.u>v, 7rpoTpe- 
7ro/i£0a. p. 61 A. Compare p. 68 A. 90 B. 

2 ov% OTt dWorptn eon rd FLXutiovoq diddyfj.ciTa. tov XpLcrrov, 
a'W on ovk tori TravTT) Ofioict, uxrnep ovde rd ruiv d'Wujv, ^TioiKuiv 
ts } teal TToirfTtov, Kot avyypa^e tov. p. 51 B. Compare 66 C. 



48 



JUSTIN MARTYR. 



mation of his opinions respecting the Aoyoe. and the 
Trinity. What, then, are the passages which he 
produces ? One 1 from the Timseus, to prove that 
when Plato, speaking of the Person who is second 

to the Supreme God, said, kyiaatv avrov kv tw iravrt, 

he alluded to the brazen serpent set up by Moses 
in the wilderness, but did not understand that the 
serpent was typical of the cross of Christ. Ano- 
ther 2 passage quoted by Justin is from the second 

1 The passage in Justin runs thus, koX to iv rw irapd 
HXdriovi Ttfxaia) (pvaioXoyov/jiEvov tteoI tov vlov tov Qeov, ore 
Xiyei, £j(i'a(r£v avrov kv rw ttuvti, 7rapd Mojaewg Xaj3u)v bfxo'nog 
elwav. p. 92 E. But Plato in the place alluded to is speaking 
of the creation of the soul of the universe, ravrrfv ovv r/)i> 
lyaraaiv irdcrav dnrXrjv Kara fifjicoQ ayiaag, \iiar\v irpbg fiiarjv 
eKarepav aXXyXatg, olov TcpoaftaXujVf KaTEKafxxpEV Eig kvkXo)'. 
p. 36. Tom. III. Ed. Serr. 

2 Kat to eitteiv avrov rplrov, exeih), u>g 7rpo£t7rojLter, iirdvo) riov 
bddriov dviyvio vxb Mwuewc elprjfxivov i-KKpiptodai rb tov Qeov 
7rvEVfj.a. htvripav fikv yap ywpav rw rrapd Qeov Aoyw, ov 
KEyidaQai iv r<3 rcavrt £^77, cU'^wirr ty)v Be rpirr\v rw Xe^Oevtl ettl- 
(pipEadai T(p vdari 7ri'EVjj.aTi, Eintov, rd Se rpha Trspl tov Tptrov. 
p. 93 B. The passage in Plato runs thus, keqi tov rrdvTwv fiaoi- 
Xia TzdvT eottI, teal ekeivov eveku rcdvra' koI ekeIvo a'trtov dirdrrojv 
riov KaXior. ^Evrspov Se 7Tfp{, rd ^EVTEpa' Kal rpLrov 7rfpi, rd Tptra. 
p. 312. Tom. III. Comp. Dial. p. 220 C. Kal tovto /jtiyiarov 
/cat Tiuiu)TaTov apyov rjyEtcrdai, rd <)£ Xonrd $£VTEpa Kat rptVa. If 
the hortatory address to the Greeks was the composition of 
Justin, the argument acquires still greater force : for though 
the author of that work mentions many of Plato's opinions 
respecting the nature of God, the creation of the world, &c, 
which he supposes to have been borrowed from the writers of 
the Old Testament ; yet he is wholly silent concerning the Aoyog. 
Indeed Justin's repeated assertion, that Plato was indebted to 
the writings of Moses and the prophets for whatever right 



JUSTIN MARTYR. 



49 



Epistle, where he endeavours to discover an allusion 
to the Trinity in the words ra r^tra 7T£pi roV 
Tp'irov, in which he supposes Plato to have referred 
to the description of the Spirit moving on the face 
of the waters, in the first chapter of Genesis. It 
is utterly impossible that passages like these should 
have been the sources from which Justin originally 
drew his notions respecting the Aoyoc and the 
Trinity. 

If we turn to the Dialogue with Trypho, we learn 
that the Jews, as well as the Gentiles, objected 
against the Christians the divine honours paid by 
them to a crucified man. How does Justin answer 
the objection ? By alleging passages from the Old 
Testament ; from which he proves that Christ, who 
preached and was crucified under the Emperor 
Tiberius, was the Aoyoc, made flesh, who had before 
conversed with the Patriarchs ; and whom, together 
with the Holy Spirit, the Father addressed when 
he created man. Are we, therefore, to conclude 
that he was indebted solely to those passages for 
his knowledge of the doctrines of the Divinity of 
the Aoyoc and the Trinity ? Yet this surely is as 
reasonable a conclusion as to infer, from the pas- 
sages before cited, that he borrowed them from 

notions he possessed on the subject of religion, is incompatible 
with the supposition that he would himself borrow doctrines from 
Plato. 

E 



50 



JUSTIN MARTYR. 



Plato. Ill both instances he used arguments which 
he deemed most likely to have weight with the 
persons whom he was addressing. He was anxious 
to persuade both the Gentiles and the Jews, that 
the writings which they respectively esteemed of 
the highest authority contained intimations, how- 
ever obscure, of those sublime doctrines ; but the 
sources from which he himself derived the know- 
ledge of them were the rule of faith, handed down 
in the Church, and the writings of the New Tes- 
tament. I mean not to affirm that the notions 
which he imbibed in the schools of heathen philo- 
sophy have not affected his language in speaking 
of the doctrines : I say only that he did not derive 
the doctrines themselves from that source. 

Another circumstance well deserving consider- 
ation is the manner in which Justin mentions these 
doctrines. He uniformly speaks of them as held 
not by himself alone, or the more enlightened few, 
but by all the members of the Christian commu- 
nity. Had he been conscious that he was broach- 
ing opinions either utterly unknown, or not gene- 
rally received, in the Church, he would surely have 
deemed it necessary to allude to the fact ; and to 
anticijDate the charge, to which he obviously exposed 
himself, of misrepresenting the tenets of the Chris- 
tians. He has indeed been accused of betraying 



JUSTIN MARTYR. 



51 



this consciousness, in a 1 passage in the Dialogue 
with Trypho ; where he admits, if we may believe 

1 Justin had been contending that, even if it could not be 
proved that Christ was God, the Son of the Ruler of the uni- 
verse, and born of a Virgin, yet it did not, therefore, follow that 
the Jews were justified in rejecting him ; since, though a man 
born of men, he might have been elected to be the Messiah. 
He then goes on, Kal yap eitri rivsg, w cpiXoi, 'iXeyov, airo tov 
fjfiETepov yivovg oixoXoyovvrEg avrov Xpurrbv sivat, avOpiairov Be 
il, avOpiomov yEvoiiEVOv a.Tto§aLv6\iEvoC olg ov avvridEfiai. ov& 
av ttXe~i<ttoi ravra. ixol Bo^acravrEg e'ittoiev, etteloi) ovk avQpoj-KEioLg 
BiBayfxaffL KEKEXEva/Jteda i>7r' avrov tov Xpiarov TTEidEadai, aXXa 
ro~ig Bia twv iiaKapiwv 7rpo(pr]ru)V Krjpv)(dE~tai, Kal avrov ^t^a^- 
Oeiai. p. 267 E. This passage has exercised the ingenuity of 
the Commentators. The Latin translation in Thirlby's edition 
is as follows. Sunt enim nonnulli, o amici, dixi, ex genere 
nostro profitentes ipsum Christum esse, sed hominem ex homi- 
nibus genitum esse affirmant. Q Liibus non assentior ; neque id 
sane multi qui in eadem mecum sententia sunt (though ravra 
is in the text, the translator appears to have read ravra) dixerint. 
Siquidem jussi sumus, &c. Bull, instead of tjLiEripov, would read 
vfisripov, and understand the expression vjiEripov yivovg of the 
Jewish Christians : this correction derives support from the ex- 
pressions cltto tov yivovg tov vfXEripov, aVo tov yivovg v/jlu>v, 
which are frequently applied by Justin to the Jews. I am 
inclined, however, to retain ^/neripov, and to translate thus : 
" For there are some, my friends, of our race (Christians, as 
opposed to Jews, vLiirEpov yivog) who confess that he was the 
Christ, but affirm that he was a man born of human parents ; 
with whom I do not agree ; nor should I, even if very many 
of those who think as I do were to say so ; since we are com- 
manded by Christ to attend, not to the doctrines of men, but to 
that which was proclaimed by the blessed prophets, and taught 
by himself ;" where I understand the words 7r\c7oroi ravra fioi 
lo^aaavTEg to mean those who agreed with Justin in professing 
Christianity. But, whether this translation is correct or not, 
the word ru ig, opposed as it is to TrXelaroi, is alone sufficient to 
prove that the doctrine of the mere humanity of Christ was the 

E 2 



52 



JUSTIN MARTYR. 



the Unitarian writers, that the majority of Chris- 
tians in his day regarded Christ as a mere man, 
born after the manner of men. The passage is not 
without difficulty ; but the sense put upon it by the 
Unitarians is at variance with every sound principle 
of Interpretation. The fact, moreover, that among 
the other charges urged against the early Christians, 
they were accused of worshipping a crucified man, 
is scarcely compatible with the supposition that 
the doctrine of the mere humanity of Christ was 
the prevalent opinion among them. In a word, 
the whole tenor of Justin's language is irreconcile- 
able with the theory, that he invented, or at least 
first published, the doctrines of the Divinity of the 
Aoyog and of the Trinity. 

Some writers, in order to remove from the early 
Fathers the charge of borrowing their doctrine 
respecting the Aoyoc. from Plato, point out the 
Apocryphal Books of the Old Testament, the works 
of Philo, and the traditional Interpretations of Scrip- 
ture current among the Jews of our Saviour's time, 
and preserved in the Chaldee Paraphrases, as the 

opinion of the minority, and that a small minority, in the time 
of Justin. Wilson, Illustration, &c. p. 152. translates the pas- 
sage nearly as I do. " There are some of our race who acknow- 
ledge him to be Christ ; yet maintain that he was a man bom 
of human parents : with whom I do not agree ; nor should I, 
if very many who entertain the same opinions with myself were 
to declare" fo this doctrine. 



JUSTIN MARTYR. 



53 



sources from which the language of the early Fathers 
respecting it was derived ; but they are not, as it 
appears to me, borne out in their opinion by the 
works of Justin Martyr. A large portion of his 
Dialogue with Trypho is occupied in proving that, 
whenever God is said in the Old Testament to have 
appeared to the Patriarchs, it was, in fact, the 
Aoyoc who appeared. How greatly would he have 
added to the force of his arguments, if he had shown 
that this interpretation of the passages in Scripture 
to which he appealed was in strict conformity with 
the tradition of the Jewish Church ! But neither 
he, nor his opponent, seems to have entertained the 
slightest suspicion that any such traditional inter- 
pretations existed. I mean not to allege Justin's 
silence as a proof that they did not exist ; but that, 
even if they did exist, it is most improbable that 
he derived his own opinions from them. 

Having, as we think, satisfactorily replied to the 
charge which has been brought against Justin, of 
corrupting the Gospel by an admixture of philoso- 
phical notions derived from the writings of Plato, 
we will proceed to consider what he has actually 
delivered respecting the Adyog and the Trinity. 

In 1 the first Apology, Justin, when defending 

1 p. 60 C. tov hqfJ-LOvpybv tovIe tov tcchtoq otfiofJLEroi. — tov 

$lha(TKu\0V TE T()VT0)V JEVOfXEVOV ilfJUV KUl EIQ TOVTO yEVVTj'JEVTa 



54 



JUSTIN MARTYR. 



the Christians against the charge of Atheism, says 
that they worshipped the Creator of the Universe, 
and placed next to him his Son, and honoured in 
the third place the Prophetic Spirit. In 1 another 

'Irjaovv Xpicrrov, tov GTavpwQivTa kirl Hovtiov UiXutov tov 
ytvofxivov kv 'lovdatcf, ettI ^povoig Tifispiov Kalaapog ETciTpoirov, 
viov avTOv tov ovtojq Qeov fxadovreg Kal kv ^evrepo: X^P 1 ? typvTEQ, 
7rvevfxa re rrpocjirjTiKov iv Tptrt} rafci — Ti/J-utpEv. See, with refer- 
ence to the Aoyoe, p. 59 E. Apol. II. p. 51 D. 

1 a\V ekelvov 7"£, Kal tov Trap* avTov vlov LKQovtcl Kal hiha- 
£aira ij/jidg ravra /cat tov tu>v aXXtov kirofxeviov kuI ktofioiovfjiiriov 
ayadwv ayyiXuv arparov, Trvev/ua te to TrpotyqriKov <7£/3oue0a Kal 
TrpoGKvvovjjiEv. p. 56 C. This passage has been alleged by the 
Roman Catholics to prove that, in the earliest times of the 
Christian Church, worship was paid to angels. To get rid of 
the inference, Protestant writers have had recourse to various 
expedients. Grabe connects Kal tov — arpuTov with *//mc, and 
supposes Justin to have meant that " the Son of God com- 
municated the truths (of which Justin was speaking) to us (men) 
and to the host of good angels." This interpretation he sup- 
ports by referring to Ephes. iii. 10. iva yvojpitjdrj vvv rate apyaig 
Kal rate k&vaiaig kv to~iq kirovpavioig £ta Tfjg EKKXrjaiag r/ ttoXv- 
TroLKiXog (T0(bta rov Qeov. And to Irengeus, Lib. ii. c. 55. Semper 
co-existens Filius Patri olim et ab initio, semper revelat Patrem 
et Angelis, et Archangelis, et Potestatibus, et Virtutibus, et 
omnibus quibus vult revelare Deus. Others, and among them 
Le Nourry, though a Benedictine, connect Kal tov — oTpaTov 
with Tavra, and suppose Justin to mean that the Son of God 
communicated to us these truths (viz. that the dsemons were not 
Gods) and also the knowledge of the existence of a host of good 
angels. (We find dicafavrog Tavra. Apol. II. p. 49 A. k^ida^E ravra. 
Apol. I. p. 99 B.) Others, instead of (TTparov, would read arpaTr}- 
yor, and construct for Justin a sentence, which, careless as he is, 
we believe him to have been incapable of writing. One thing is 
certain — that Justin, who expressly states that there were three 
objects of Christian worship, the Creator of the universe, his 
Son, and the Prophetic Spirit, could not intend to represent the 
angelic host as a distinct object of worship. I have sometimes 



JUSTIN MARTYE. 



55 



place the same statement is made with reference 
to the same charge. Again, speaking of the opi- 
nions of Plato, Justin Says 1 cWfpav jutv yap 
r< t J napd 0sou Aoyw, ov KtyidoQai ev ra> iravri ttyr) y 
Bi^ivai' rr\v Sa toitk]V tw XtyOevn tTrKptptdQai ra> uoWi 
Trvev/uciTi, uttojv' rd St rplra, wtol tov rpirov. And 

with reference to the rite of Baptism 2 , eY ovo^aroq 

yap tov waTpog twv oXojv Kal $eg7t6tov 0tou, Kal tov 
(TtoTvpoq f^iwv 'Irjcou Xpiorou, Kal 7TV£VfJiaTOQ aylov, to 
kv tio uSari tots Xovtoov iroiovvTai. And again, 3 em 
TTaa'i ra olq TrpoGtyepofxeQa toXoyov/nev tov iroir}T})v tujv 
7rai'rwy, Stji tov vlov qvtov Irjcxou Xokttov, Kal Bid 
irvtvjuaToq tov ayiov. 

When we proceed further to enquire into the 
manner in which Justin distinguishes between the 



thought that in this passage Kal top — cr-rparov is equivalent to 
pera tov — arparov, and that Justin had in his mind the glorified 
state of Christ, when he should come to judge the world, sur- 
rounded by the host of heaven. Compare the Dialogue with 
Trypho, p. 247 E. Cjq v'ioq yap avdpwxov iirdvio ve^eXCjv eXev- 
(rerai, d)Q Aavir/X ifxrjyvaei', dyyiXuv avv avrtp cKpiKvovpiruv' 
Apol. I. p. 87 B. orav pErct dofyg e£ ovpav&v /jleto. ti)q ayyeXiKrjg 
avrov arpanag k. t. e. So p. 71 B. Justin, speaking of Satan, 
says, ov tig to Trvp tte p(p6 r\ at aO a i fxera rrjg avrov arrparidg Kal 
tG)\> E7rofj.ev(i)v di'dpu)7ru)v, KoXaoQr}(jofJ.Ei'Ovg tov aTripavrov alwva, 
7rpot/j.t}vv(TEv 6 XpiaroQ. In the Dialogue, p. 264 A. we find 'Iva 
diet rrjg oiKovopiag ravrrjg b novripEvodpEvog ri)v dpyj)v 6(f)ig Kal 
ol E^opoKodEVTEQ uvt(o dyyEXoi KaraXvduxri. See also p. 327 D. 
360 D. and 284 B. where Christ is said to have called himself 
the Leader of the Heavenly Host. Compare p. 286 A. 

1 Apol. I. p. 93 B. 2 lb. p. 94 A. 3 lb. p. 98 C. 



56 



JUSTIN MARTYR. 



persons of the Trinity, we find that there are cer- 
tain epithets and expressions which he applies to 
the first Person alone ; such as 1 Unbegotten, Inef- 
fable, the Maker and 2 Creator of all things. He 
says 3 also, that the Father never descended on 

1 So I translate dyiwrjTog. Waterland, in all these passages, 
would substitute dyivrjTog for dyivvrjTOQ, Vol. III. p. 248. Ed. 
Oxon. 1823. otl TrpwTOTOKog rw dy£vvr\Tu> Qeut ioTi. Apol. I. 
p. 88 A. tov yap aVo dyEvvrjTov Kal dpprjrov Qeov \6yov juera tov 
Qeov Trpoofcwovner /cat dycnrtifjiEv. Apol. II. p. 51 D. See also p. 50 
C. 6 yap appt)Tog TraTYfp ml Kvpiog tQv ndvTiav ovte ttoi d(p~iKrat ovte 
7T£pi7raTEi } ovte KaOEvhEi, ovte dviaTarai, dXX' iv tt} aWov yjopq. 

07TOV 7TOTE fXEVEl, K. T. E. Dial. p. 356 E. TOV fXOVOV Kal dyEVVY\TOV 

Kal dppi}Tov Qeov vlov. p. 355 D. rw dyEvv{]T<t) QeS hid tov 

XptffTOV. Apol. I. p. 85 B. JJLETa TOP (XTpETTTOV Kal dft OVTO. 

Qeov. p. 61 A. Qtio hi fjora) rw dy£vvr]TO) hid tov vlov ind^Eda. 
p. 61 B. Justin, as we have already seen, says that God has 
no proper name, no name expressive of his Essence : the names 
which we apply to him are expressive only of his Attributes. 
Thus Apol. I. p. 94 D. ovojxa yap tu> dpprjTh) Qeu) ovhslg e^el 
eIke~iv. p. 95 C. tov dviovo/jaffTov Qeov XEXaXr)K£vat Taj Mwo-ft. 
Apol. II. p. 44 D. See p. 9. n. 1. bvofxa hi tw -ndvTiov icaTpl 
Oetov, dy£vv{]TU> ovti, ovk egtiv. Dial. p. 277 B. Trapd tov voov- 
Hevov iroiriTriv twv oXiov. A doubt, however, may arise whether 
in some cases Justin does not use the word God absolutely ; not 
with reference to the Father, as distinct from the Son and Holy 
Spirit. 

2 Thus he is called 6 ndvTiov waTrjp Kal hijiiovpyog. Apol. I. 
p. 57 A. 6 TroirjTrig Tovhs tov TravTog. p. 70 B. 6 hrjfxiovpyog Tovhe 
tov iravTog. p. 60 C. 92 A. 6 hEairoT-qg irdvTiov Kal Trarrjp 0e6g. 
p. 76 E. 81 C. 83 D. 6 TroirjTrjg tCjv oXiov Qsog Kal naTrjp. Dial, 
p. 225 A. 6 -TravTOKpaTiop Kal iroirjTrjg twv bXotv Qsog. p. 234 B. 
310 A. 6 TraTrjp tCjv oXiov Kal dyivvrjTog QEog. p. 342 A. 

3 V7rd dXXov tov iv Tolg virzpovpavioig ueI hevovtoc, Kal ovhEvl 
6(pdivTog, i) 6fj.iXt)<TavTog hi kavTOv 7tote, bv 7roir)T7jv tov oXov 
Kal 7rarf|0a voovfjiEv. Dial. p. 275 A. ov tov 7Toir]T))v twv oXiov 
Kal TtaTEpa, KUTaXinovra Ta vnip ovpavbv anavTa, iv oXiyw yfjg 



JUSTIN MARTYR. 



57 



earth or appeared to man, but remained always in 
the highest heaven. 

With respect to the second Person in the Trinity, 
Justin says, that 1 in the beginning before all cre- 
ated things, God begat from himself a certain 
Rational Power, who is called by the Holy Spirit 
the Glory of the Lord, sometimes the Son, some- 
times the Wisdom ; and he illustrates the mode of 
generation by a comparison borrowed from a fire, 
which does not diminish the fire from which it is 
lighted. So this Rational Power was generated 
without any abscission or division of the Essence 
or Substance of the Father. Sometimes instead 
of the word generation, Justin uses 2 emission or 

/iop/w 7re(f)drdaL nag ocrriaovv, kclv /JUKpbv voxiv e^ijjv, To\fir)a£t 
direir. p. 283 B. See also p. 356 E. quoted in Note 1. p. 56. 
357 B. 

1 dp")Q]v Ttpo 7cdvTiov Tfhv kt iff fidr u) v b Qsoq yEyivvrjKE dvvafitv 
Tiva i£ eavrov XoyiKr)v, rjriQ Kal £o£a Kvptov bird tov irvEVfiarog 
tov dytov KaXctrai, ttotz c*e vlog, ttote aocpia — Kal birolov ettI 
Trvpog opwfxtv dWo yiyvofiEvov, ovk eXuttoviievov eke'ivov e£ ov rj 
avoxpig yeyovev, dXXd tov avTOv pivovTog. Dial. p. 284 A. 
Ci7rw v Trjv hvvafjuv Tavrr}v yeyevirjodat and tov 7raTp6g ^vvdjjLEi 
Kal fiovXrj avTOv, ciXX' ov Kara diroTOfii])', tbg cnrofX£pi£op£vr)g Tfjg 
tov waTpog ovaiag, birdla rd dWa ivdvTa iXEpi^o/JEva Kal te/jvo- 
fXEva ov ra aWd egtlv a Kal wplv Tfirjdfjvai' Kal 7rapac : EiyL.iaTog 
X^P tv vrapEiXrjcpEiv ra tog (f. wg ra) ct7ro 7rvpbg ctvairTOfXEva irvpa 
ETEpa opiofiEV, ovSev f.XaTTOVfXErov ekeivov, e£ ov dva^drjvai noXXd 
hvvavTai, dXXd Tavrov ixivovTog. p. 358 D. 

2 aXXa tovto to Tto bvTi dirb tov iraTpbg TrpofiXriQiv yEvvrjfua, 
irpb iravTiov twv noirffiaTwy avvfjv rw 7rarpt. Kal tovtw 6 7rar/)p 
TrpoaofXiXE'i f. ■KpoowfiiXti* p. 285 E. vtvoi'iKa/JEv ovra Kal irpb 



58 



JUSTIN MARTYR. 



prolation. The general opinion of the Ante-Nicene 
Fathers appears to have been that, previously to 
this generation or emission, the Logos subsisted 
from eternity in a state of most intimate union 
with the Father, though personally distinct from 
him ; being his Intelligence and his Counsellor, in 
devising the plan of Creation. But though we find 
in Justin's writings nothing decidedly at variance 
with this opinion, he no where expresses it in clear 
and explicit terms. For most of the passages, 
quoted by 1 Bull and Grabe, in order to prove that 

7vdvTh)V Troirjixarwr, airo rov 7rarp6g hvvdixEt avrov tcai j3ov\rj 
7rpoe\d6vra. p. 327. B. on ovk egtiv avQpwTrtvqv epyov, dX\d tt\q 
fiovXijg rov irpofidXXovTog avrov irarpbg twv bXwv Qeov. p. 301 B. 

1 OVOUa TtO TtaVTWV 7TUTpl OeTOV, UyEVVrjTW OVTl, OVK ECTIV. 

w yap av Kat orouaTt (f. ovofxart Tig) Trpoaayopevrjrai, irpEaftv- 

TEpOV E^El TOV QeUEVOV TO OVOjia. TO Be TTCLTYip, KOI GfOf, KOI 

KTiariiQ, ical Kvpiog, Kai hEOTr6rr]g ovk ovojiard k(TTiv ) aXX ek twv 

EV7T0UWV KO.L TWV 'ipyWV TTpOOpllGELC. 6 ($£ vlbg EKEIVOV, 6 UOVOg 

XEyofxerog Kvpiwg vlbg, 6 Aoyog trpb twv 7rotr]iid.TWV Kai avrwv Kat 
yEvvwuEVog, ote tt/v apyjfv hi avrov navTa ektkte koi EKocrurjaE, 
XpiGTog fXEV Kara to KEyjpioQai Kat icoaiirjcrai tci ndvTa hi avrov 
tov Qeov, Xeyerai* bvoiia Kat aiirb irEpieyov ayvwarov crjfjLacriav' 
bv rpoirov Kat to Qeoc rrpoaayopEV ua, ovk orofia iariv, ciXXd 
irpdyuarog hvGElrjyrjrov Ef-ityvrog rrj §vgei twv dvQpwirwv ho^a. 
Apol. II. p. 44 D. translated in p. 9. of this work. On this 
passage Bull remarks, In his verbis docet Justinus Deo Patri et 
Filio nullum proprie nomen competere, sed tantum appellationes 
quasdam, ab ipsorum benefices et operibus petitas, ipsis a nobis 
tribui. Hujus autem assertionis rationem hanc affert : quod 
Deus Pater ingenitus atque aeternus sit ; Filius vero ut Verbum 
ejus ipsi coexistat ; ac proinde uterque neminem habeat se anti- 
quiorem, qui ipsi nomen imponeret. Quin et Christi nomen 
ejus Divinitati tribuit Justinus, quasi scilicet 6 Aoyog et Filius 
Dei Deo Patri coexistens et ex ipso ab ceterno nascens (tanquam 



JUSTIN MARTYR. 



59 



Justin held the doctrine of the co-eternity of the 
Logos with the Father, are capable of a different 
interpretation, and may be understood merely of an 

scilicet sc tern ae lucis aetemus splendor) turn Christi nomen 
sortitus fuerit, quum Pater per ipsum cuncta conformaverit 
ornaveritque. Def. Fid. Nic. Sect. m. c. 2. sub in. With 
respect to this comment, we may observe in the first place, that 
Justin does not assert that no name can properly and essentially 
be given to the Son, but to the Father of all things, an appel- 
lation uniformly applied by him to the Father, as distinct from 
the Son ; in the next place, that Justin does not say that the 
Son existed together with the Father from eternity, but before 
all created things, irpb t&v nroirinaTuv ; and thirdly, that Justin 
does not say that the Son received the name of Christ, when 
the Father made all things by him. Grabe accordingly seems 
not to have been satisfied with Bull's Interpretation, though he 
contends that the word ovvtbv implies the eternal existence of 
the Son with the Father ; referring in support of his opinion to 
the Dialogue with Trypho, p. 267 B. Trpov-Kap^eiv Otbv ovtcl npo 
altavitiV tovtov Xpiorov. p. 267 D. tov /cat irpb Troir/aeojQ Koa/uov 
ovra Qeov. and to p. 285 E. quoted in note 2. p. 57, of which 
passages, as well as of p. 264 A. og /cat ivpb hwatyupov /cat aeXriprjg 
fit', it may still be said that they are not decisive ; for Arius 
appears to have been willing to call Christ, top e/c 7rarpbg npb 
■navTiov t&v aiwvuv ytyeprjfxipov, Qeop Xoyop. Socrates, Hist. 
Eccl. L. I. c. 26. Waterland also classes Justin among the 
writers who make the generation of the Son temporary, Vol. I. 
p. 104. Observe too what he says respecting Bishop Bull in 
p. 105. There is in p. 302 B. a very remarkable passage, /cat 
AajSlh fie irpb r/Xiov /cat (7eXr)pr]g e'/c yaarpog ys.vvr)Qi]Geadai civtov 
Kara t^v tou itarpbq ftovXijv eKripv^e. The reference is to Psalm 
CX. 3. iv touq \afX7rp6rr}(n ru>v ayiiov crov, e/c yaarpog 7rp6 euxrfo- 
pov iyivvr)aa ae. Commentators generally understand this 
verse of the generation of the Son (o create the universe : but 
in p. 286 E. Justin refers it to his birth from the Virgin. See 
p. 82 E. 250 C. 310 A. In p. 309 C. the words U yaarpbg 
are omitted. 



60 



JUSTIN MARTYR. 



existence prior to the creation of all things. The 
expression which is in appearance most opposed to 
the doctrine of the co-eternity of the Son with 
the Father, is in a passage of the Dialogue with 
Trypho, p. 358 E. where Justin quotes Genesis xix. 
24. to prove that the Old Testament recognizes 
two distinct Lords ; one who descended on earth 
to hear the cry of Sodom : the other who remained 
in heaven, who, Justin goes on to say, is the Lord of 
the Lord on earth, as being Father and God, and is the 
cause of his {the Lord on earth) being both powerful, 

and Lord, and God. oq Kai tov £7ri yrjq Kvpiov Kupio'g 

ZGTIV, UJQ 7TClTrjp Kill QtOQ, Ct'lTlOQ T£ CLVTW TOV £ivai KCU 

Suvarw, ical Kvplu), Kal Geo). See Bull's remarks on 
this passage, Sect. iv. c. 1. Def. Fid. Nic. Again, 

p. 311, B Justin Says, oq coti Kvpiog twv Zvvafitujv 
§id to Qe\r]fxa tov Sovtoq aurw iraTpog. TVJlO is the 

Lord of Hosts by the will of the Father who gam him 
the dominion. When, however, we find it expressly 
stated that it was Christ who appeared to Moses, 
and described himself as the Necessarily Existing 
1 tyw a^ii o wv, we must conceive Justin to have main- 
tained the perfect Divinity of Christ, and conse- 
quently his co-eternity with the Father. 

This rational power, according to Justin, was 
begotten or emitted, that he might be the 2 Minis- 

1 Apol. 1. p. 95 E. 

2 fxera tov (patiofiiiov /Jiev, ek tov rrj tov Trarpog fiovXrj 



JUSTIN MARTYR. 



61 



ter of the Father in 1 creating the universe, and 
conducting what the fathers term the 2 (Economy. 

vK-qoerdv' Qeov eic tov eliat tekvov ttdmtotokov tCjv oX(ov 
KTiancLTiov. Dial. p. 354 D. Compare p. 279 A. 280 D. 
283 B. 284 A. 356 C. 357 C. 

1 aXX E7ret^rj ivvorjOevra tov Qeov diet Xoyov tov Koafiov 7roifj<Tat 
eyvioaav. Apol. I. p. 97 B. &gte X6yu> Qeov en tujv v7roKei/j,ev(t)v 
/cat 7rpo^r}\(o6evT(i)v dta Mcoaidjg yeyevrj/rdai tov iravra £oa\xov /cat 
TlXaTUJV, /cat oi tclvtci XeyovTee, /cat yfxelg e/Jiadofxev. p. 92 D. 
wrrrcep TaXXa 7ra»'ra £wa Xoyu) Qeov ty/v ap^r/v eyevvr\Qr}. Dial, 
p. 310 C. It has been already observed that Justin applies the 
expressions, Maker and Creator of all things, to the Father 
exclusively : the Aoyog was Ministerial. Justin speaks of the 
world as created out of matter without form : vXrjv ajjiop<pov 
ovaav aTpe\l/cu'ra (1. Tpe^avTa) tov Qeov KoafAov iroiriaai. Apol. 
I. p. 92 C. Compare p. 58 B. 99 A. We must not, however, 
thence infer that he maintained the eternity of Matter. 

2 By the word ohovofila, I understand that Dispensation 
which commenced with the generation of the Son for the pur- 
pose of creating the universe, and will end when "he shall 
deliver up the kingdom to God, even the Father." 1 Cor. xv. 24. 
This is the meaning of the word in its fullest acceptation : but it is 
also applied to any particular event or epoch in that Dispensation. 
Thus to the Passion of Christ, /cat rrj tov yevofxevov -rradovq 
avTov oiKovojuia. Dial. p. 247 D. 331 A ; to his assumption of 
our nature p. 264 A ; to his compliance with the Mosaic ordi- 
nances p. 291 E; to his Ministry on earth p. 315 A; to his 
birth from the Virgin p. 348 B. Sometimes the word appears 
to be equivalent to mystery, and to signify that some hidden 
meaning is couched under any action or event, for instance, 
under the polygamy of the Patriarchs, p. 364 A. 371 A. So 
we find p. 334 E. with reference to Jonah's gourd, £ia 7-% 
ohovofxiag tov ek Trjg yfjg avarttXai avTto attevwva. Mosheim 
Cent. II. p. 2. c. 3. § 8. speaks of a mode of disputing /car' 
oiKovofxiav ; but there is no vestige of this use of the word in 
Justin or the earlier Fathers. In my work on Clement of Alex- 
andria, p. 398, I have gone fully into this question. 



62 



JUSTIN MARTYR. 



Hence we find him present at 1 the creation of 
man ; he it was who appeared 2 to Abraham, who 
3 wrestled with Jacob, who 4 conversed with Moses 
from the burning bush, who 5 announced the ap- 
proaching fall of Jericho to Joshua, who 6 inspired 
the prophets, who 7 in the fulness of time conde- 
scended to be born of the Virgin, to assume the 
human form, and to suffer death on the Cross; 
who rose again from the dead, ascended into hea- 
ven, and shall come again 8 to judge mankind. 

Of the titles applied by Justin to the second 
person in the Trinity, some have reference to his 

1 Dial. p. 285 B. 

2 on 6 6(j)deig T<j> 'Afipaafx Trpog Trj £pv't Trj Mafijopfj Qeog. 
Dial. p. 275 A. 276 E. 281 E. See p. 34. n. 3. 

3 Dial. p. 281 E. See p. 35. n. 2. 

4 kv ihkq. irvpbg ek fiarov 7rpo<T(i)fji'i\r)<T£V avrS (rJ Mwctt) 6 
^jxETEpoQ XpuTTdg. Apol. I. p. 95 B. Dial. p. 282 D. 340 D. 
See p. 35 n. 3. 

5 Dial. p. 286 A. 

6 \6yog yap ijv /cat iariv 6 kv ivavn wi', /cat hia tu>v 7rpo<j)r)TU)V 
irpoEnribv to. /aeWopto. yiyvEadai. Apol. II. p. 49 A. 

7 Xonrbv ovv /cat oti ovtoq diet Tfjg TrapQkvov avdpwirog yEvvr\- 
Orjvcu icara rrjv tov Trarpbg civtov fiovXrjmv vtteixelvev^ ct7ro$£t£oj', 
/cat aravpojdrjvai, /cat cnroQavElv' dfjXov (f. IrjXov) %e /cat on jjeto, 
tcivtcl araorae uveXtiXvOev tig top ovpavov. Dial. p. 286 C. dkX 
eIq dizohti^tv ysyovacnv oiSe ol Xoyoi, on vwg Qeov /cat diroaToXog 
'I^coue 6 XpiGTog Ian, rrpoTEpov \6yog atv /cat iv Ilia, irvpog 7TOte 
QavEig" ttote Ze /cat kv eIkovi da(Ofxa.T(ov' vvv hk Sta dEXi'ifxarog 
Qeov hnkp tov dvdpwn-Ewv ykvovg avOpwrrog yevofxerog, vTrkfiEivE /cat 
7ra0£tv k. r. e. Apol. I. p. 96. A. 

8 /cat avrbg rrjv Kpioiv tov iravrog dvdp(07rivov ykvovg 7roo/ererat. 
Apol. I. p. 88 A. See p. 57 B. 



JUSTIN MARTYR. 



63 



nature; some to the relation in which he stands 
to the Father; some to the part which he bears 
in the Gospel (Economy. In the first respect he 
is repeatedly called 1 God, and 2 said to be the 
object of worship. 

In the second respect he is called the 3 Son of 
God in a peculiar sense, or his only-begotten Son, 

1 og Kal Xoyog (f 5 supplend. Kal) wpiOTOTOKog wj> tov Qeov, 
Kal e £ oc vrrapxet. Apol. I. p. 96 D. Dial. p. 267 B. 276 D. 
quoted in Note 1. p. 58. 314 B. ovTog avrog Qeog oiv arffxa'ivei 
r<v Mwcet. p. 282 E. Kal ayyeXog KaXovfiEvog /cat Qeog birapyidv. 
p. 283 D. fxaprvpfitrei fioi 6 Aoyog Trjg aocpiag, avTog u>v ovtoq 
6 Qeog and tov irciTpbg Tutv oXiov yswrfdetg, p. 284 C. 'Lva Kal 
Qeov avwdev TrpoeXQovTa, Kal ai'dp(07rov iv avdpu)7roig yEVOfiEVov, 
yvwpiarjTs. p. 288 E. b fiEv yap (Mwa%) TrpoffKaipov eEiokev 
avTolg rfjv K\r)povojj.iav, cite ov XpurTog 6 Qeog Cjv, oboe viog 
Qeov. p. 340 D. 354 A. twv vtto tov fjfJETspov tcpe'wc, Kal Qeov, 
Kal Xpirrrov, vlov tov 7rarpoc twv oXiov, yiyvEoQai fxeXXovTiov. 
p. 343. B. Kal tov nadovg o ttekovQe Bl avTov 6 Qsog tov Qeov 
jj.£jjLVT]Tai } p. 345 A. Qeog Qeov viog. p. 357 D. ovk av ityp- 
ve~ioQe aWbv Eivai Qeov, tov fiovov Kal ayEvvrjTOV Kal ctppijTOv 
Qeov vlov. p. 355 D. d\A' ekeIvov tov /care? fiovXr/v t})i> ekeuov 
Kal Qeov ovra. p. 357 B. 

2 tov yap oWo ayEvvrjTov Kal appr]Tov Qeov Xoyov jietcl tov 
Qeov irpooKwovfiEV Kal ayaTrwjXEV. Apol. II. p. 51 C. otl yovv 
Kal irpoaKvvr]T(')g tort Kal Qeog Kal XpicrTog V7r6 tov tuvtu 
7roir](TavTog fj.apTvpovfj.Evog. Dial. p. 287 B. See also p. 294 C. 
302 B. 

3 Kal 'Irjffovg XpicrTog fxovog iSlwg viog rw Qeui yeyevvrirai, 
Aoyog avTov virap^uv, Kal trpuTOTOKog, Kal SvvafJig. Apol. I. 
p. 68 C. vlov avTov (f. avTov) tov bvTiog Qeov fjadovTeg. p. 60 D. 
Apol. II. p. 44 D. quoted in Note 1. p. 58. fxovoyevrjg yap 
on i\v rw Trarpl tu>v oXiov ovtoq, idioyg e£ uvtov Aoyog Kal dvvafiig 
yeyevrffiEvog k. r. e. Dial. p. 332 C. 



64 



JUSTIN MARTYR. 



his 1 Reason or Word, his 2 First-Born or Begotten, 
his 3 Power, 4 his Thought or Intelligence, if the 

1 According to the passage quoted from the first Apology in 
Note 7. p. 62. Christ was the Aoyog before he was the Son and 
Messenger of God. ravra 6 Aoyog, Qelog (f. Qebg) we, elpya- 
craro. Apol. I. p. 58 D. 6 he Aoyog rov Qeov eariv 6 vlog avrov. 
p. 95 D. 

2 yvovreg avrov TrpwroroKOv fiev rov Qeov, kol Trpb ttclvtuv 
tujv Kriajxariov Kal twv TtarpiapyCjv, vlov. Dial. p. 326 E. See 
p. 310 B. 311 B. 367 D. 344 C. ™ Be Kal rov Aoyov, 6 eon 
TrpQrov yevvr\\ia tov Qeov. Apol. I. p. 66 E. voeire, ib aKpoaral, 
ei ye Kal tov vovv itpoaeyere, Kal on yeyevvfjadai vtco tov Ttarpbg 
rovro to yevvy)\xa irpo iravriov aizXCog twv Kriafxcirwv 6 Aoyog 
ehrjXov' Kal to yevvu)fj.evov tov yevvujvrog apid/mu) erepov eariv, nag 
bonoovv bfxo\oyr](Teie. Dial. p. 359 B. Justin uses the word 
generation in speaking of Christ both as begotten before all 
created things, and as born from the Virgin. See the passages 
quoted in Note 1. p. 58. as instances of the former use of this 
word, and the following examples of the latter : el he /cat Ihliog 
naph tt\v KOivrjv yeveaiv yeyevrjvdai avrov etc Qeov Xeyofxev Xoyov 
Qeov k. r. I. Apol. I. p. 67 E. el he hia rcapdevov yeyevrrjadai 
(f)epojner. p. 68 B. hi fjv h' alriav hia hvvajxeiog tov Xoyov Kara rrjv 
tov Ttarpbg iravriov Kal heoirorov Qeov fiovXrjv, hut irapdevov av- 
OpcjKog ct7reKvi]0r] k. t. e. p. 83 D. hia yap irapQevov rrjg curb tov 
fftripfxaroQ 'Ia/cw/3, tov yevojievov irarpbg Touc^a, tov hehrjXojfievov 
'lovhaliov Trarpbg, hia hvvafietog Qeov cnveKv^drj. p. 74 D. where 
hia hvvafieiog Qeov is equivalent to hia hvvajjewg tov Xoyov in the 
passage before cited. See also Apol. II. p. 45 A. Dial. p. 241 B. 
In p. 316 E. the word yeveaig is used with reference to the time 
when the Holy Spirit descended upon Christ at his baptism, and 
the voice from heaven declared him to be the Son of God, rore 
yeveaiv avrov Xeyo)v yiyvecQai rolg civOpojirotg, e^orov rj yvihaig 
avrov 'ifxeXXe ylyveadai, vlog fjtov el <jv, eyu> ai'ifxepov yeyevvrjKa <re. 

3 ov yap aocpKTTrig virripyev, aXXa hvvafiig Qeov 6 Aoyog avrov 
fiv. Apol. I. p. 61 D. y he 7rpu)rr} hvvafiig fxera rov irarepa 
iravriov Kal heairor^v Qeov, xal vlog, 6 Aoyog eariv, og riva rponov 
aapKOTTQirjBttg drdpioTToc yeyovev, ev ro~ig e^rjg epovuev. p. 74 B. 



JUSTIN MARTYR. 



65 



received reading is correct, his 1 Christ or Anointed, 
2 his Glory, his Wisdom. 

With reference to the part borne by him in con- 
ducting the Gospel (Economy, he is styled, as we 
have already seen, the 3 Minister, and the 4 Angel 
or Messenger of God. 

We have stated that Justin supposed the gene- 
ration of the Son to have taken place without any 
abscission or division of the Essence or substance 
of the Father; and that he illustrated his notion 
by referring to a fire, which suffers no diminution 
though another fire is lighted from it. This com- 
parison implies that the Father and Son are dis- 
tinct, though of one substance. There were, how- 

Kal 6 ayyeXog tov Qeov, tovtIotlv \\ dvvafxig tov Qeov rj 7refA<p- 
Qe~iaa yfj.~tv hd 'hjaov XpiaTOv. Dial. p. 344 A. 

4 Kcii tovto avrb, 10 (piXoi, elite Kai dia Mwce'wc 6 tov Qeov 
Aoyoc, fj.r)vv(t)v rffilv, ov tdrjXwcre, tov Qeov Xeyeiv tovtu avTuj tw 

1'0l)/J.aTl £7T( TfjQ 7TOt//Cr£Wg TOV avdpOJ7TOV. K. T. E. Dial. p. 285 A. 

But Thirlby suggests that we should read yevvy)\iaTi. 

1 kuto. tov XptaTov tov Qeov. Dial. p. 322 C. tov eavrov 

XptaTOV. D. 

2 rjTig Kai ho'ia Kvpiov vno tov TnevfxaTog tov ayiov KaXelrai, 
iroTe le v'toQ, noTe $e aocpict, k. t. e. Dial. p. 284 A. C. £o£a 
tov yevvyaavTog. D. 

3 See note 2. p. 60. 

1 Kai ayyeXog KaXeirat Kai clttootoXoc.' avrbg yap cnrayyeXXet 
ooa he~L yvioadfji'at, Kal ('nroo-TeXXeTai fjLrjvvaiov 6<ra ayyeXXeTUt. 
Apol. I. p. 95 D. See p. 60 A. Dial. p. 275 C. 276 D. 283 C. D. 
ueyaXriQ flovXfjc HyyeXov. p. 301 C. 321 A. 355 B. 356 C. In 
p. 251 B. we find an enumeration of the names given to Christ 
in Scripture, fiacrikevg, lepevr, Qeog, Kvpiog, ayyeXoc, av8pu)7roc, 

F 



66 



JUSTIN MARTYR. 



ever, in his day 1 those who contended that the 
power sent forth from the Father was inseparable 
from Him, as the light of the sun on the earth is 
inseparable from the sun in the heavens ; so that 
when the sun sets, the light is withdrawn. In like 
manner the Father, when he wills, causes a power 
to proceed from himself, which he also recals at 
pleasure. Such was the power which appeared to 
Moses, Abraham, and Jacob, and was called a mes- 
senger or angel when it bore the commands of God 
to man ; the glory of God, when it was seen 2 under 
an incomprehensible appearance; a man, when it 
assumed the human form ; and the Aoyog, when it 
repeated the words of the Father to man. The 
angels also were emanations from the Father of 
the same kind. In opposition to this opinion, 
Justin maintains that the angels have a distinct, 
and positive, and permanent existence, and are not 
resolved into the substance from which they issued ; 
and that the power to which the word of prophecy 
gives the titles of God and Angel, is not merely 
the Father under a different name, but 3 is nume- 
rically distinct from him. 

apx LaT 9^ rr )y°Qi Xidog, naihiov. See also 313 C. 327 C. 355 B. 
alwvtoQ ijfxiv vojjLog uat TeXevTaiog 6 XpioTog eSodr). p. 228 B. 
242 A. 261 C. 271 C 346 C. 

1 Dial. p. 358 A. 

2 iv a^uyprjru) nore <pavTaoiq. 

3 qv)(, wg to tov f]Xiov <j)wg, ovoficLTi \iovov apidfxelTctt, aXXd 
Kftl apidfXM erepov ti iariv, p. 358 C. Compare p. 276 E. on 
ovtoq 6 re rw 'Aftpcxufj, teal rw 'IafvO>/J teal r<o Muxrel uxpdai Xeyo- 
fuevog, Km ytypafXjiivoQ Otoe, ertpug ion tov tcl 7rai>Ta noirioavTog 



JUSTIN MARTYR. 



67 



With respect to the human nature of Christ, 
Justin uniformly speaks of him as 1 perfect man, 
but 2 without sin. He seems, however, to have 
thought that the divine nature in Christ was so 
blended with the human, as to be in a certain sense 
communicated to it. For, speaking of the moral 
precepts of Christ, he says that the cause of their 
perfection is to be sought in the nature of him by 
whom they were delivered. 8 /xe-yaAaoVfpa plv ovv 

ttu.(jy)q avOpwTTtiov SiSaaKaXiag (paivtrai rci rjiaeTtpa £ia 

tovto, XoyiKov to oXov tov (pavEVTa (Thirlby would 
read Sid to Xoy ikov oXov tov 0av£vra, Pearson Sid tov 

Qeov, dptdfxto Xiyto, d\\' ov yvtoiirj' ovBev yap tprifxt avrov tte- 
rrpayEvat ttote rj direp avrog 6 tov KOffjiov 7roirjarag, vrrep ov ciXXog 
ovk earn Qtog, fiefiovXrjrai Kal irpa^at Kal o/xiXfjcrat. p. 285 D. 
TTpog Tiva Kat ctptdfxto ovra srEpov, XoyiKov vnap^ovTa, and p. 
359 B. quoted in Note 2, p. 64. 

1 Kal diro^EiKvutov on dXrjdtog yeyovev dvOptorroQ dvrtXr]7rriKtog 
7radu)v. (f. dvTiXr)7TTtKog rradtov.) Dial. p. 325 A. Kal Si kavrov 
dfxotoirudovg yevoLxirov Kal Sida£,avrog ravra. Apol. II. p. 49 A. 
Kal yap yevvrjdelg Svvafxtv rrjv avrov eo^e, Kal av^dvtov Kara to 
kolvov rtov aXXtov drravrtov dvOpiomov, yjptoLxtiog rolg apLxo^ovo-tv, 
eKaarr] av^fiaei to oikeiov dniveifXE, rpEtpo/xEvog rag irdaag rpotpdc, 
k. t. L p. 315 C. 328 E. 332 D. Justin founds a similar argument 
in proof of the supernatural birth of Christ on the words of Dan. 
vii. 13, 14. orav yap tog vlov dvQptonov Xtyr) j\avu)X tov irapa- 
Xa/jfidvovru rrjv attoriov fiaaiXeiav, ovk avro tovto alviaaeTat ; 
to yap tog vlov dvQptoirov Ei-relv, (patvofXEVov fxev Kal yEvo/xevov 
dvdpto7roi' [xrjvvet, ovk e£ dvdptoirlvov Be mrEpjxarog inrcip^ovra 
ZriXol. p. 301 A. See p. 34. Note 1. See also p. 331 E. where 
there appears to be an allusion to the Docetse. In p. 327 A. 
Justin assigns reasons why Christ called himself the Son of Man. 

2 d\Xd vpog to dva/j.dprrjrog elvat. Dial. p. 330 A. D. See 
also p. 337 E. 234 D. 235 B. 241 B. 254 B. 

3 Apol. II. p. 48 B. 



68 



JUSTIN MARTYR. 



to) Si* rj/uag Xmorov yeyovsvai Kai auifxa Kai \6yov Kai 

■^vyjiv. Where, whether we interpret Kai \6yov of 
the Divine Nature, or suppose it equivalent to vovv 
as distinguished from ipv^nv, Justin must be under- 
stood to say that Christ was XoyiKog as to the whole 
of his human nature. It should, however, be ob- 
served that, according to Justin, the whole human 
race participated of the Aoyoc. In 1 the first 
Apology he supposes an objection of this nature 
to be made — that they who lived, before Christ 
entered upon his ministry and taught mankind how 
to believe and act, could not be held accountable 
for their actions ; to which he answers — that Christ, 
the first-born of God, was the reason (Aoyoe) of 
which the whole human race participated ; so that 
all who lived according to reason (jitTa Xoyov) were 
Christians, even though they were reputed to be Athe- 
ists; for instance, Socrates, Heraclitus, and others, 
amongst the Greeks; Abraham, Ananias, Azarias, 
Misael, Elias, 2 amongst the barbarians. While on 

1 p. 83 B. Compare Apol. II. p. 41 E. perd Xoyov opduv 
fiiovaiv. Christ was in part known to Socrates, Apol. II. p. 
48 E. 

2 kv fianfidpoiQ. As Justin here calls Abraham, &c. barba- 
rians, in compliance with the prejudices of the heathens whom 
he is addressing, may not what he says respecting the seed of 
the Word, implanted in the breasts of all men, be said in accom- 
modation to the same prejudices, with the view of procuring a 
more favourable reception for the doctrine of the Aoyog ? Le 
Nourry and the Benedictine Editors have taken some pains to 
rescue Justin from the suspicion, founded on this passage, that 
he believed that the Gentiles could, by the mere light of reason, 



JUSTIN MARTYR. 



69 



the contrary, they who lived contrary to reason 
(avzu \oyov) were bad men, and enemies of Christ ; 
and, as Justin means his reader to infer, equally 
accountable with those who lived wickedly after 
Christ's coming. 1 Whatever right opinions the 
Gentile Philosophers entertained respecting the 
nature of the Deity, the relation in which man 
stands to him, and the duties arising out of that 
relation, were to be ascribed to this seed of the 
word implanted in their bosoms. But 2 to them 

attain to eternal salvation. See Casaubon. Exercit. ad Baronii 
Annales I. 1. In Apol, I. p. 96 E. Justin says that Abraham, Isaac, 
&c. were the first who applied themselves to the study of divine 
things. 

1 ov yap fiovov "TLXXrjcri hta Sw/cpdroi>c vno \6yov flXtyx® 1 ! 
Tavra (the absurdities of the Gentile polytheism) dUd Kal kv 
fiapftapoig {/7r' uvtov tov Xoyov [iopQiodet'Tog, Kal dvQpomov yevo~ 
\xivov, Kal 'Irivov Xpiarov kK^Qevtoq, Apol. I. p. 56 A. Here an 
opposition seems to be intended between Aoyog and 6 Aoyog ; 
but it is not observed in other passages. Sia to 'iptyvTov irai r\ 
yevti avBpwirojv orirep/Jia tov Xoyov. Apol. II. p. 46 C. oi yap 
avyypa(f>£~tQ irdi'Teg Bta. Trjg evovarjg sfxcpvrov rov Xoyov oTropdg 
dfivdpuig ihvvavro bpq.v tcl bvra. erepov yap eart airip^a Tivog 
Kal fxifxrjfxa Kara ^vvafiiv hoQiv' Kal erepoy avro ov, Kara \apiv 
tt}v aV tKz'ivov, i] fiETOvtrta Kal /jLifxriffig ylyverai. p. 51 D. a7ro 
fxepovg tov (TirepfxaTiKov deiov Xoyov. p. 51 C. odev 7rapa 7ra<ri 
aTvip/jaTa aXrjdeiag SokeI elvcti. Apol. I. p. 82 A. As the word 
Aoyog in Justin's writings is used in three different senses, for 
the reason or word of G o — the second Person in the Trinity ; 
for reason generally ; and for Speech or the Word spoken ; we 
may expect to find occasional difficulty in determining the pre- 
cise sense in which it is used. See Casaubon ubi supra. 

2 Tovg (/Jri) KaTcit VKtpjJLaTtKov Xoyov ptpog, d\Xd Kard TYfv 
tov iravTog Xoyov, o Ioti XpitTTOv (1. Xpiffrog,) yv&aiv Kal dtu>piav' 
Apol. II. p. 46 C. ova yap KaXwc del i(j)6ey^,avTo Kal tvpov oi 



70 



JUSTIN MARTYR. 



was given only a small portion : the true believer 
in Christ alone possesses its fulness. 

As it was the Aoyog who suggested to the Gen- 
tile Philosophers and Lawgivers whatever right 
notions they possessed, so was it also the Aoyog 
who inspired the ancient prophets. We 1 have 
already cited one passage to this effect ; but the 
same statement occurs repeatedly in Justin's 
writings. 

With respect to the third Person in the Trinity, 
we have seen that Justin represents the Holy Ghost, 
in conjunction with the Father and the Son, as an 
object of worship. The distinct personality of the 
Holy Spirit is also 2 incidentally asserted. It is, 

<pi\oaotyi](Ta.vTEG T] vofAodeTyaavreg, Kara Xoyov fxipog evpiffeug Kal 
BiupLac scttl TTOi'rjdevra avTolg. ETTEifa) 3e ov navTa rd tov Xoyov 
iyrwpLcrav, og evtl Xpicrrog, Kal kvavria eavrolg TroXXaKig elttov. 
p. 48 C. ol TnaTEvoyreg ai/rw eloiv avSpuiroi, iv oig oikel to irapd 
rov Qeov &vepfia 9 6 Aoyog. Apol. I. p. 74 B. iv oig del ZvvdfiEi 
fiEv 7rapE(TTL, Kal kvapywg Ie Trnpiarai iv rrj ^Evripq. avrov irapov- 
ala (6 Xptarog). Dial. p. 273 E. 

1 Apol. II. p. 49 A. quoted in Note 6. p. 62. See also Apol. 
I. p. 75 C. on ce ovBevl dXXo) OEOtyopovvrat ol 7rpocf)riT£vovT£g s el 
/j?) Xoyw 6elo), k<u vfXElg, wc vwoXanfidvu), (pyjvETE. p. 76 D. fui] 
air avriLv ru>v ifiTTE7:vEvap.iv(i)v XiyEadat vofuiarjrE, a'AX' aVo rov 
Ktvovvrog aiirovg Qelov Xoyov. 

2 Kal d-rvoKpivE-ai avro~tg to 7rvEV/j.a to dyiov, ?} aVo irpoawirov 
tov narpog, r) aVo rov iciov k. t. I. Dial. p. 255 C. 'ia& ote yap 
to dyiov itv£v\ia koi ivapyiog TrpdrTEadai n, o rvirog tov fxiX- 
Xovrog ytyvEoQai rfv, kiroitt' to&' ote %£ Kal Xoyovg kfOky^aro TTEpi 
tu/v diro)3au Eiv /jleXXovtivi', (pdEyydfUEvov avrovg wg tote ytyvo- 



JUSTIN MARTYR. 



71 



however, not unworthy of observation, that the 
passages most explicitly declaring the doctrine of 
the Trinity are found in the first apology, not in 
the Dialogue with Trypho ; in which Justin's prin- 
cipal object was to establish the pre-existence and 
divinity of Christ. When therefore he 1 alleges the 
passage in Genesis i. 26. " Let us make man in our 
image after our likeness," the only inference which he 
draws is, that the Almighty then addressed himself 
to some distinct rational being. In like manner, 
in alleging Genesis iii. 22. " Lo, Adam is become 
as one of us to know good and evil," he 2 proceeds 
no further than to conclude from the words, "as 
one of us," that there were two persons at least in 
conference with each other ; and he afterwards 
applies them solely to the Son. When the Holy 
Spirit is mentioned in the Dialogue, it is chiefly 
with reference to the inspiration of the Prophets, 
or to his operation on the hearts of men. 

But though, in the passages above quoted, a dis- 
tinct personality is ascribed to the Holy Ghost, we 
find others in which the Spirit and the Aoyoc seem 
to be confounded. Thus, in allusion to Luke i. 35. 

fxeviov r) kcu yeyei'r)fJ.ev(ov. p. 341 C. Kal to eitte'iv civtov Tpnoi', 
ETreiSrj, ojq TrpoEiiro^EV, etzclvu) twv vSarujv aviyvd) vivo Mwce'wc 
tlprifxivov E7ri(f)Eptadai to tov Qeov -KVEv\ia. Apol. I. p. 93 B. 

1 Dial. p. 285 D. quoted in Note 3. p. 66. 

2 ovkovv eIttoju, <bg eiq e£, rj/jiiop, Kal apiBfjtov t&v aAX///\o<t' 
ovvovTMV) Kai to (.\ayiaTOv Svo, fi€fit}pvKev. Dial. p. 285 D. 



72 



JUSTIN MARTYR. 



"The Holy Ghost shall come upon thee, and the 
power of the Highest shall overshadow thee," Justin 
says, " It 1 is not allowed us to conceive that the 
Spirit and the power from God is any other than 
the Word, the first begotten of God." Grotius, in 
his Note on Mark ii. 8. says, that the early Fathers 
frequently used the word irvw^a to signify the 
Divine Nature in Christ, and quotes this very pas- 
sage from Justin in proof of the statement; and 
doubtless the word may without any over-refine- 
ment be there so understood. Perhaps, however, 
the idea present to their minds was, that as, in the 
mystery of the Incarnation, the Holy Ghost came 
upon the Virgin, and the power of the Highest 
overshadowed her, and the Aoyoc thereby became 
flesh, the Holy Spirit, the power of the Highest, 
and the Aoyoc were the same. But Justin attri- 
butes the inspiration of the ancient Prophets some- 
times 2 to the Aoyoc, sometimes to the Holy Spirit. 

1 to Tn'tvfjLa qvv Kal rijv Ivvaniv r^v naph rov Qeov ovlkv aXXo 
rofjtrai QefiiQ, r) rov Xoyov, oq Kal 7rp(i)TOTOKoc, r<p 0£w eerrt. Apol. 
I. p. 75 B. Compare this passage with Dial. p. 327 C. The 
ancients were very fond of contrasting Eve with the Virgin 
Mary. As, through Eve, a virgin, sin was brought into the 
world, so through Mary, a virgin, has its power been destroyed. 
iva Kal Bi fig oSov f] awb rov ocpeioc TrapaKorj Trjp apyriv eXafle, 
dia tclvty]q Ttjg odov Kal KaraXvatv Xafiy, 7rapdevog yap ovva 
Eva Kal atpdopog tov Xoyov tov cnro rov bcpewc avXXafiovcra, 
7rapaKor\v Kal davarov ereKe, k. t. e. Eve conceived the word 
from the serpent, Mary the word from God. 

2 See Note 6, p. 62. and Note 1, p. 70. Kal naXiv 6 avroc itpo^rng 
'Hffcuac, 8eo(popov/j.evog r&> nyev/uan rw 7rpo<pqriK(p, t<pr). p. 76 A. 



JUSTIN MARTYR. 



73 



Here it is difficult to interpret the latter of the 
Divine Nature in Christ; and yet the two appear 
to be identified. I know no other mode of explain- 
ing this fact than by supposing that, as the Aoyog 
was the conductor of the whole Gospel oeconomy, 
Justin deemed it a matter of indifference whether 
he said that the Prophets were inspired by the 
Ao-yoe, or by the Holy Spirit who was the imme- 
diate agent. The Holy Spirit is called in 1 Scrip- 
ture the Spirit of Christ. 

Had the work which Justin composed in confuta- 
tion of the heretics of his day (Apol. I. p. 70 C.) come 
down to our hands, we should probably have obtained 
a clearer insight into his notions on these abstruse 
subjects. As it is, we cannot doubt that he main- 
tained a real Trinity ; whether he would have ex- 
plained it precisely according to the Athanasian 
scheme, is not equally clear; but I have observed 

For the Aoyog, See Dial. p. 268 B. C. 314 B. C. 370 C. For the 
Holy or Prophetic Spirit, Dial. p. 242 C. 249 E. 271 D. 274 B. 
275 C. 277 B. D. 284 A, Apol. I. p. 72 B. 94 E. In p. 243 C. 
we find Xeyai yap 6 Qeoq Sia "Raa'iov. The same Spirit who 
inspired the Prophets also anointed the Jewish Kings, Dial. p. 
272 B. 313 C. 

1 Rom. viii. 9. Gal. iv. 6. Philip, i. 19. 1 Pet. i. 11. In the 
last passage the immediate reference is to the Inspiration of the 
Prophets. In the following passage Justin says that the Pro- 
phets saw visions iv itcardaei. tovtov hi abrbv ovk iv rrj arroKa- 
Xvxpet avrov ewpa/cet 6 Trpo^T-qq^ loairep ovhi rov SictfioXov teal tov 
tov Kvpiov ayyeXov ovk avToi^ia iv Karaaraaei u>v iiopciKei, dW if 
fKor/urEi d-rruKaXuxptwc uvr<p yeyei'^iuiEvrjg. Dial. p. 343 A. 



74 



JUSTIN MARTYR. 



nothing in the Apologies or in the Dialogue with 
Trypho which appears to me to justify a positive 
assertion to the contrary. Those passages, which 
seem to imply an inferiority in Christ to the Father, 
may without any forced construction be understood 
of the part borne by Christ in conducting the 
(Economy. 

In 1 the first Chapter we mentioned that Justin 
accused the Jews of having erased from the pro- 
phecy of Jeremiah a passage which is not found 
in any copy, either Greek or Hebrew. The pur- 
port of the passage is, that the Lord God remem- 
bered the dead among the Israelites who were his, 
and descended to preach his salvation to them. 
Here we have an approach to the doctrine of 
Christ's descent into hell. 

1 p. 44. Note 2. observe the expression iv qlnv fxivew. p. 
326 C. 



CHAPTER III. 



Justin's opinions respecting original sin, the 
freedom of the will, grace, justification, 
predestination. 

Man, 1 according to Justin, was created an intelli- 
gent and rational being, capable of choosing the 
truth, and securing his own happiness, and con- 
sequently capable of transgression : for this 2 is the 
property of every thing created, that it is capable of 
virtue and vice ; and on 3 this capacity of choosing 

1 /cat Ttjv dpyjiv vospov /cat Zwd^iEvov alptiadai TaXrjdfj, /cat 
ev Trpdrreiv, to yivog to drdpumvov nETvoi-qKEV, war' dvcnro\6yr]TOv 
elvai toIq Traaiv dvOpuyiroig napd rw XoyiKoi yap /cat deu)- 
prjTitcoi yiyivr\vTai. Apol. I. p. 71 B. In Dial. p. 259 A. 
the body of Adam is said to have been made the habitation of 
the Inspiration from God, tov Efifvaii/JUTog tov irapa tov Qeov. 
See also p. 316 A. a.XX' wg kylyvioaKE KaXov eivai yeveadai, 
kiroir\(Jtv avTE^ovatovQ npog ()iKaionpni,iav /cat ayyiXovg /cat 
avBpwTTOVe, /cat yjpovovg Spies /me^pig ov EyiyvtovKE KaXov Eivai 
to avTflpvaiov iyEiv avTOvg' Kai on (f. ote) KaXov eh ai ofiOiug 
syi>u)pi£e, /cat KadoXiKag /cat /jteptKag Kpiasig eko'lei, TTE(j)vXayfXE)'ov 
fiivTOL tov avTE^ovcr'iov. p. 329 A. 

2 ytvvr)Tov Be iravTog r}()£ r/ yvaig, /ca/ct'ac /cat dpETtjg Fektikov 
Eivai k. t. e. Apol. II. p. 45 E. 

3 ro 3' E^aKoXovdrjaai oig (j)tXov avYw, alpovfiivovg cV wr avTog 
EdwpyaaTO XoyiKwv <Wa//£a»', tteiOei te /cat tig 7ri<TTiv ayet yfjiag. 
Apol. I. p. 58 C. Here we have something like preventing 



76 



JUSTIN MARTYR. 



good and evil, Justin rests the accountableness of 
men and angels. What were Justin's opinions 
respecting the change made by the fall in man's 
condition, with reference to this capacity of choosing 
good and evil, does not clearly appear. He 1 speaks 
of a concupiscence existing in every man, evil in 
all its tendencies, and various in its nature: and 
on one 2 occasion seems to distinguish between ori- 
ginal and actual sin. He says 3 also that man, being 
born the child of necessity and ignorance, becomes 
by baptism the child of choice and knowledge ; but 
the necessity and ignorance, in which man is said 
to be born, are not referred to the transgression of 
Adam. 



grace, kal <$i kavTOvg rj/JtEtQ ol avdp(t)7roi } teal ol ayyeXoi, EXEyyQi]- 
aofJLEda irovripzv(ja}JLEvoi) kdv fjiq (pddcravTEg fieTadojjieda. Dial, 
p. 370 C. 

1 ovunaypv XafiovTEg tijv kv effaorg) ko.kx\v npog TrdvTa teal 
ttoik'iXtiv cpvaei E7ridvfJLtav. Apol. I. p. 58 E. 

2 dXX' vwep tov yivovg tov twv avdpwiriov, o aVo tov 'A^aju 
biro Octvarov teal TtXavr}v rr\v tov o(f)E(i)g ettetttiuKei, napa t))v 11 lav 
alriav eko.(ttov avTwv irovripEvaafAEvov. Dial. p. 316 A. 

3 ETTEidrj rr/v 7rpu)Tt]v yivEtriv i)fj.(i)V dyroovvTEg nar avaytcrjv 
yEyEvviijJLEQa e£ vypag arcopag tcard [ili.iv tt)v tu>v yovkwv irpog 
dXX)]Xovg 9 Kai kv eQegl (f)avXoig Kal irovrjpalg dva~po<pa~tg ycyo- 
vafiEv, oirwg fxri drdytcr)g TEKva fir]dE dyvoiag heiw/jlev, dXXa 
npoaipicTEOjg Kal etc kttij jur)g k. t. e. Apol. I. p. 94. C. The oppo- 
sition between the first and second birth in this passage implies 
that the baptized person is an adult. In Dial. p. 353 E. Justin 
says, that Adam, by his transgression, brought death upon him- 
self; but Christians, if they keep God's commandments, can 
attain to a state of exemption from suffering, and of immortality, 
and are thought worthy to be called the Sons of God. 



JUSTIN MARTYR. 



77 



From the indistinctness of Justin's language 
respecting the effects of the Fall on the posterity 
of Adam, we may expect to find an equal indis- 
tinctness on the subject of grace. He insists, 
however, 1 repeatedly that man stands in need of 
illumination from above, in order to be enabled 
rightly to understand the Sacred Scriptures ; and 
we find something resembling converting grace in 
Dial. p. 344 A. 

On the subject of Justification, Justin is suffi- 
ciently clear and explicit. He uniformly assigns 
the merits or death of Christ as the cause, and 
faith as the medium by which we are justified. 
By Christ's 2 stripes we are healed ; by 3 his stripes 
all are healed who approach the Father through 
him ; by 4 his blood all who believe on him are 

1 Dial. p. 247 A. 250 C. ovSe yap Svvafug e/jioi touivtt) Tig 
iffTiv, ciXXa \apig irapa Qeov \xovr) eig to avviivai Tag ypatyug 
civtov eSodrj jj.oi' rig j^aptrog kui iravrag Koivwvovg afiiadiorl Kal 
arpOoriog wapaKnKS) y'tyveoOat. p. 280 B. 305 A. el ovv rig fx)j 
fiETa iueya\ijg yjcipiTog Trjg napa Qeov Xcifioi vorjaai to. elprj/jiEva 
Kal yeyevrj/jLtva vtto tujv 7rpo0^ra>v, ovSev avTov ovrjaei ro Tag 
priaeig Soke'iv Xiytiv. p. 319 B. 326 E. 346 E. The inability 
of the Jews to understand the Scriptures was the effect of a 
judicial blindness inflicted on them by God, p. 274 E. Compare 
287 E. 

2 fxr/Se yXtva^riTE avrov Tovg fxu)Xu)Trag, oig ladrjtai irdai Svva- 
toy, &g Kal i]fj.e~tg ladrifxEv. Dial. p. 366 D. See also p. 323 B. 

3 Si ov tCjv /j.u)Xio7ru)i> 'iaaig yiyvETai Tolg Si avrov lizi tov 
7rarepa Trpooyjjjpovoiv. Dial. p. 234 E. 

* TrpoayyE\TiKov 7\v tov iraQovg ov ivaa^Eiv t/xfXXe, Si a'lfxaTog 



78 



JUSTIN MARTYR. 



purified ; the 1 Father willed that he should bear 
for the whole human race the curses due to all; 
he 2 endured the servitude even of the cross in 
behalf of the various races of men, having purchased 
them by his blood and the mystery of the cross. 
The 3 names of Helper and Redeemer are applied 
to Christ; though with an immediate reference to 
the power of casting out daemons in his name. 
With respect to the medium of justification, it is 
asserted that 4 men are purified by faith through 
the blood and death of Christ ; and that 5 Abraham 
was not justified by circumcision, but by faith. In 

Ka6a(pu)v tovq mcrTEvovTag avro>. Apol. I. p. 74 A. Dial. p. 259 
A. 273 E. 338 D. M avrwv iradovra \6yov. 336 A. 

1 el ovv Kai tov kavTov yjpiaTov vtteq tu)v Ik 7ravTog yevovg 
d) dpu)7rii)v 6 7raTrjp tujv o\(ov rag travTiav KaTapag ava^i^acrdat 
efiovX^drj. Dial. p. 322 E. Observe the whole passage. 

2 eSovXevpe Kai tijv fJ-E\pi QTavpov SovXeiav 6 XpitJTog VKEp 
tu>v ek navTog yivovg 7toikiXu)v Kai ttoXveiIlov avdpojiriov, hi atfxa- 
Tog Kai [jivtJTrjpiov tov OTavpov KTr\aa.\xEvog avTo'vg. Dial. p. 
364 D. 

3 fiorjdov yap ekeivov Kai XvTpwTrjv KaXovpEv, ov Kai ti)v tov 
ovo/JiaTog ia^yv Kai to. SatfJ-ovia rpe'/ua k. t. e. Dial. p. 247 C. 

4 Kai jj.T]KETL ai/maai Tpayuiv Kai 7rpofiaT(i)v, rj gttoco) dafxaXeiog, 
i) ae/jLt^aXEwg trpoocpopalg Kadapi^opivovg, aXXa. ttigtei cia tov 
a'tfiarog tov Xptorov Kai tov davarov avrov, oc Sia tovto cnridavEv. 
Dial. p. 229 E. a'/juan aiOTtfp'no 7TE7UGTEVKaf.iEv. p. 241 E. 
259 A. 273 E. 338 D. 

0 Kai yap avTog 6 'A/3paaju, kv a.Kpo(3v(TTia u>v, Sia t))v tt'mjtlv 
r)v ETTLOTEvaE tco 0fw E^iKaiojQr]. Dial. p. 241 C. 319 E. Apol. 
I. p. 60 D. In p. 327 E. Justin says that the Fathers who hoped 
in God confessed Christ, SrjXwTiKa eotl tov Kai naTEpag avrov 
6jj.oXoyE~iv Tovg kXnioavTag kni tov Qeov. 



JUSTIN MARTYR. 



79 



1 order, however, to secure the benefits arising from 
Christ's death, repentance and a renunciation of 
our past evil habits are necessary. 2 It has been 
already observed that Justin, in interpreting Genesis 
xlix. 10. says that the Holy Spirit calls those who 
have received remission of sins through Christ, his 
garments. We may not find in Justin those nice 
and subtle distinctions which controversy subse- 
quently introduced into the question of justifica- 
tion ; but the substance of the true doctrine is 
there — that man is justified on account of the 
merits of Christ through faith, of which faith a holy 
life is the fruit. 

We have seen that Justin maintained such a 
degree of freedom in men as rendered them account- 
able for their actions. When, however, he is urging 
the argument from prophecy in 3 the first Apology, 
an objection of this kind seems to have occurred 

1 airdWayrjv he tov Qavarov toTq fierayiyiwaKovcnv cnro tG>v 
0auXwv teal ttkjtevovgiv elg avrov tpya^erai. Dial. p. 327 E. 
tovto hi tarty ujg, p.eTaro\\aaQ iwl role ajuapn/juaert, tGjv afiap- 
TrijxuTidi' iraph tov Qeov \a(3r] a<pe.(Tiv' aXX' ov\ Cjq vpe tc, airaTare 
eavrovc, Kai aXXot tiveq vfxiv Ofxoioi Kara, rovro, o'i \eyovaiv otl 
KCU' aaaprwXoi weri, Qtov he yiyvoHTKwaiv, ov fxij Xoyiarjrat avrolc 
Kvpwg a/napriav. p. 370 D. See also 267 A. and 259 D. where 
Christ is said to have been an offering for all sinners who would 
repent and live righteously. 

2 Dial. p. 273 E. quoted in p. 34. Note 1. A nearly similar 
thought occurs in p. 344 B. 

:i p. 80 D. Compare Tucker, Light of Nature, Vol. IV. 
p. 282. 



80 



JUSTIN MARTYR. 



to him — that events, in order to be predicted, must 
be fore-known — that what is fore-known must be 
irreversibly fixed — and consequently, that whatever 
happens, happens by a fatal necessity; men have 
nothing in their own power, and are not account- 
able for their conduct. In reply to this objection, 
and in order to show that men act well and ill by 
their own free choice, Justin argues thus: — "We 
see that the conduct of the same man is various 
at different times ; is sometimes good, sometimes 
bad ; but this could not be the case, if his character 
was fixed by a fatal necessity — if it was fated that 
he should be either good or bad. Nor would some 
men be good, and some bad : since in that case we 
should represent fate as at variance with itself; 
or place no distinction between virtue and vice, 
making them dependent only on opinion. This 
only is irreversibly fated — that they who choose 
what is good shall be rewarded ; they who choose 
what is evil, punished. For man cannot be a fit 
object either of reward or punishment, if he is 
virtuous or wicked, not by choice, but by birth." 
In 1 another place he says, that events are foretold, 
not because they happen from a fatal necessity, 
but because God fore-knows what man will do. 
He 2 brings forward a cavil of the Jews, either real 
or supposed, to this effect — that if it was foretold 

1 p. 82 A. See Dial. p. 234 B. 

2 Dial. p. 370 A. 



JUSTIN MARTYR. 



81 



that Christ should die on the cross, and that they 
who caused his death should be Jews, the event 
could not fall out otherwise. To this he replies, 
that God is not the cause that men, of whom it is 
predicted that they shall be wicked, prove wicked : 
but they are themselves the cause; and if the 
Scripture foretels the punishment of certain angels 
and men, it is because God foreknows that they 
will be unchangeably wicked, not because he has 
made them so. He 1 illustrates his meaning by a 
reference to the prediction, that the Messiah should 
enter Jerusalem seated on an ass. That prediction, 
he says, did not cause him to be the Messiah, but 
pointed out to mankind a mark by which they 
might know that he was the Messiah. In all these 
passages there is no 2 mention of predestination : 
God foreknows events, but does not pre-ordain 
them. He acts, however, or rather forbears to act, 
in consequence of this fore-knowledge ; for instance, 
he 3 defers the punishment of the devil and his 

1 Dial. p. 316 A. 

2 On one occasion Justin says, that through Christ we are 
called to a salvation prepared beforehand by the Father, SC ov 
eKXtidrj/jtev elg awrrjplav ti)v TrporiTot^aafiiv^v rcapd tov 7raTpOQ 
v/jiwv. Dial. p. 360 D. 

3 Apol. I. p. 71 B. Kal yap rj ETrifxovri tov jur/^eVw tovto 
7rpa£,ai tov Qeov hid to avdpu)Kivov yivog yeyivqTai. irpoyiy- 
vilxjKEi yap Tivag ek fiETavoiaq owQiiaeodat fieWovTaq, nal tivolq 
fxr]ZiTni) "loiog yewqBevTCiQ. See also p. 82 D. kol avvTeXeadij 6 
api0fJ.OQ Twv 7rpoEy}'<i)(T^ivutv uvto) ctyadwv yiyvoyLtviov tcai kva- 

ptTOJV, Si OVQ KCtl fjirj^ETTU) T^V ETTlKvptOatV 7TEWolrjTai. See also 

G 



82 



JUSTIN MARTYR. 



angels, out of consideration to the human race ; 
because he foreknows that many, now living or yet 
unborn, will repent and be saved ; and he will not, 
therefore, bring on the consummation of all things 
until the number of those, foreknown to be good 
and virtuous, shall be accomplished. It should be 
observed that these remarks are for the most part 
introduced incidentally, and ought not, therefore, 
to be construed too strictly. 1 If Justin held the 
doctrine of predestination at all, it must have been 
in the Arminian sense — ex praevisis meritis. 

On the subject of the Divine Providence, Justin 
held that it was not merely general, but extended 
to particular men and events. For, speaking of 
the philosophers, he says that the greater part of 
them never bestowed a thought on the inquiry, 
whether there was one God or many ; and whether 
the Divine Providence extended to each individual 

Apol. II. p. 45 B. Dial. p. 258 A. In p. 261 B. and 297 A. 

Justin speaks of those who are foreknown to believe in Christ, 
and to exercise themselves in the fear of the Lord ; and in 
p. 346 C. he says that the wonderful Providence of God was 
the cause that the Christians were found wiser and more pious 
than the Jews, through the calling of the new and eternal cove- 
nant. See also p. 364 C. Kara rrjy tci£ip /cat Kara rrfv irpo- 
yvuxxiv, biroioQ ekuotoq ecrrai, TrpoXeXeKrai, where the allusion is 
to Jacob's prediction respecting the character and fortune of his 
sons and their posterity. 

1 See Dial. p. 319 E. 370 C. 234 B. 



JUSTIN MARTYR. 



83 



or not, conceiving that such knowledge 1 contributed 
nothing towards happiness. Nay, he adds, they 
endeavour to persuade us that God watches over the 
universe, and genera and species, but not over me and 
you and each individual ; since, if he did, we should 
not pray to him day and night. Justin's view of the 
subject is agreeable to the language of Scripture 
and to the dictates of common sense ; for a Pro- 
vidence, like that above-described, is evidently no 
Providence at all ; or at least can furnish no ground 
of love towards God — no motive to devotion. I 
do not think that this account of Justin's opinion 
is at variance with the fact that in another passage, 
to which I shall hereafter have occasion to refer, 
he says that God entrusted the care of the world to 
the angels. 

1 p. 217 E. The concluding words of this sentence are per- 
haps corrupt, certainly obscure, — iirei ovh" av rjv^ofieda avrw 
$i o\r)Q vvktoq Kal ijntpag. I follow the translation in Thirlby's 
edition ; the Benedictines translate, neque fore ut eura tota 
nocte ac die precaremur, which is ambiguous. Justin uses the 
expression hioiKr]aiv tov tcoafiov with reference to the Divine 
Governance, p. 246 E. In 91 D. kv rrjce rfj SiotKrjaet seems 
to be equivalent to in this world. 



G 2 



CHAPTER IV. 



Justin's opinions respecting baptism and the 
eucharist, with a particular reference to 
a passage in the first apology. 

In the first Apology, p. 93 E. Justin tells the 
Emperors that he will detail to them the mode in 
which the Christian converts, being renewed through 
Christ, dedicate themselves to God. " As many," 
he says, "as are persuaded, and believe that what 
we teach is true, and undertake to conform their 
lives to our doctrine, are instructed to fast and 
pray, and entreat from God the remission of their 
past sins, we fasting and praying together with 
them. They are then conducted by us to a place 
where there is water, and are regenerated in the same 
manner in which we were ourselves regenerated. 
For they are then washed in the name of God the 
Father and Lord of the universe, and of our Saviour 
Jesus Christ, and of the Holy Spirit." Justin then 
alleges in proof of the necessity of this regeneration, 
John iii. 3. 1 Isa. i. 16. which he supposes to have 

1 This passage is again referred to in p. 81 D. and Dial. p. 
229 E. where, in the words aXXa, eIkoq, 7ra\at tovto eice~ii>o 
to awrtipiov Xovrpoy o eltveto toiq /jLerayLyruxTKOvcrt, there 

appears to be an allusion to 1 Cor. x. 4. The Benedictine 



JUSTIN MARTYR. 



85 



been prophetic of Christian baptism; and states 
that the Apostles had transmitted both the mode 
of performing the rite and the reason on which the 
necessity for its observance rested. 1 " Since," he 
says, "at our first birth we were born without our 
knowledge or consent — in order that we may not 
remain the children of necessity and ignorance, but 
may become the children of choice and knowledge, 
and may obtain in the water remission of the sins 
which we have committed, the name of God the 
Father and Lord of the universe is pronounced 
over him who wishes to be regenerated, and has 
repented of his sins," &c. 2 Justin then runs off, 
as is his custom, into a long digression respecting 
the washings and other ceremonies introduced at 
the suggestion of the dsemons, into the religious 
worship of the Gentiles; in imitation either of what 
was actually enjoined in the Mosaic Law, or was 
foretold by the Prophets as afterwards to take place 
under the Christian dispensation. He proceeds to 
animadvert on the blindness of the Jews, who main- 
tained that it was the Father, not the Son, who 
conversed with Moses and the Patriarchs ; thereby 

Editors, for elirero, read dirt, to. Compare p. 235 E. 342 B. 
369 C. See also p. 263 C. 231 C. 

1 The passage is quoted in p. 76. Note 2. 

2 Justin observes that the name ^wrtc/uog was given to bap- 
tism : KaXelrai Se tovto to Kovtoov <po)Ti(Tjj.og, wg (jxoTi^ofxiviov 

TYfV duil'OiaV Th)V TCIVTCI fXUvdctVOVTWV. p. 94 D. (pii)Tl^6jJ.eV0L dia 

rov ovofiaros tov Xokttov tovtov. Dial. p. 258 A. 351 A. 



86 



JUSTIN MARTYR. 



showing that they knew neither the Father nor the 
Son. Returning at length to the mode of initiating 
the new convert, he says, 1 " After we have thus 
washed him who has expressed his conviction, and 
assented to our doctrines, we take him to the place 
where those who are called brethren are assembled, 
in order that we may offer up earnest prayers in 
common for ourselves and for the baptized person, 
and for all others in every place, that, having 
learned the truth, we may be deemed worthy to 
be found walking in good works, and keeping the 
commandments, so that we may attain to eternal 
salvation. Having ended our prayers, we salute 
each other with a kiss. Bread is then brought to 
that brother who presides, and a cup of wine mixed 
with water; and he taking them, gives praise and 
glory to the Father of the universe, through the 
name of the Son and of the Holy Spirit; and 
employs some time in offering up thanks to him 
for having deemed us worthy of these gifts. The 
prayers and thanksgivings being ended, 2 all the 
people present express their assent by saying, Amen ; 
which, in the Hebrew tongue, answers to jevoito 
in the Greek. The president having given thanks, 
and the people having expressed their assent, they 
who are called among us Deacons give to each of 
those present a portion of the bread and of the 



p. 97 B. 



' True a irayuyv Aoot;. 



JUSTIN MARTYR. 



87 



wine mixed with water, over which the thanksgiving- 
was pronounced, and carry away a portion to those 
who are absent. And this food is called among us 
zvyapiGTia : of which no one is allowed to partake 
who does not believe that what we teach is true, 
and has not been washed with the Iaver (of baptism) 
for the remission of sins and unto regeneration, and 
does not live as Christ has enjoined. For we do 
not receive it as common bread and common drink ; 
1 but in the same manner as Jesus Christ our 

1 It is not easy to ascertain precisely what Justin meant in 
this passage, which runs thus in the original : a\\' ov rpuirov 
diet \6yov Qeov aapK07rotr)deig 'Irjaovg Xpiarog 6 crtvrrjp ri/diov /cat 
aapKa /cat atua vTzep aorrjpiag rj/jcov eoyev, ovriog /cat rijv 
tvxfjg \6yov tov 7rap' avrov evyapiaT-qQeioav Tpo<pijv } t£ r)g aifia 

/Cat (TCipKEQ KUTCl fX£Tafio\))v TpityOVTCil yfJ.U)V, tKdvOV TOV (MlpKO- 

7roir)6ivTOQ 'I/?<70u /cat adpxa feat atua ehthdyQr]fxev elvai. p. 98 A. 
The Commentators in general understand the words dia Xoyov 
Qeov of the Aoyog, or Word of God, and di ev^rjg Xoyov tov 7rap' 
avrov of the prayer or blessing pronounced by Christ at the time 
of instituting the Eucharist. (We find Xoyw evyyjg /cat evya- 
piariag, p. 60 C. In p. 88 C. top rrapd tov Qeov Xoyov and 
in Dial. p. 328 E. tov Trap' avrov Xoyov means the word 
which the Prophets and Christ were commissioned to deliver 
from God.) Yet the expression, " Jesus Christ made flesh 
through the Word of God," has a strange sound. We should 
rather expect to find it said that Jesus Christ was the Word 
made flesh, 6 Aoyog crapKowoirideig, as in p. 74 B. See Dial, 
p. 264 A. 310 B. 326 E. In p. 83 D. however, it is said that 
Christ was born of the Virgin Bid Svva/jeiog tov Xoyov (hd 
dvvafjieojg Qeov, p. 74 D. See p. 64. Note 2. Compare p. 61 D. 
SvvafjiiQ Qeov 6 Aoyog avrov i)v, p. 75 B. to irvevfia ovv /cat Tt)v 
hvvajjiiv rr)v 7rapd tov Qeov obdev dXXo voijffai de/uiig, ?/ rbv Xoyov^): 
Justin may, therefore, in like manner, have said that Christ was 
made flesh through the Word of God. As it appears to me, 



88 



JUSTIN MARTYR. 



Saviour, being made flesh through the word of God, 
had both flesh and blood for our salvation ; so we 
are also taught that the food over which thanks- 
giving has been pronounced by the prayer of the 
word which came from him, by which food, under- 
going the necessary change, our flesh and blood 
are nourished, we are taught, I say, that this food 
is the flesh and blood of the Incarnate Jesus. For 
the Apostles, in the memoirs composed by them, 
which are called Gospels, have declared that Jesus 
gave them this injunction — that having taken bread 
and given thanks, he said, Do this in remembrance 
of me, this is my body ; and that, in like manner, 
having taken the cup and given thanks, he said, 
This is my blood ; and that he distributed the bread 
and wine to them alone." Justin adds, that through 
the suggestion of wicked dsemons, bread and wine 
were placed before the persons to be initiated into the 
mysteries of Mithras, in imitation of the Eucharist. 

He then proceeds to give an account of the 
meetings of the Christians on the Lord's day. 

Justin in this passage does not intend to compare the manner 
in whieh Jesus Christ, being made flesh by the Word of God, 
had flesh and blood for our sake, with that in which the bread 
and wine, over which the thanksgiving appointed by Christ has 
been pronounced, become the flesh and blood of Christ ; but 
only to say that, as Christians were taught that Christ had flesh 
and blood, so were they also taught that the bread and wine in 
the Eucharist are the body and blood of Christ ; ov rponov is 
merely equivalent to as. 



JUSTIN MARTYR. 



89 



" Afterwards," he says, " we remind each other of 
these things, and they who are wealthy assist those 
who are in need, and we are always together ; and 
over all our offerings we bless the Creator of all 
things, through his Son Jesus Christ, and through 
the Holy Spirit. And on the day called Sunday, 
there is an assembling together of all who dwell 
in the cities or country ; and the Memoirs of the 
Apostles or the writings of the Prophets are read 
as long as circumstances permit. Then, when the 
reader has ceased, the president delivers a discourse, 
in which he admonishes and exhorts (all present) 
to the imitation of these good things. Then we 
all rise together and pray ; and, as we before said, 
prayer being ended, bread and wine and water are 
brought, and the president offers prayers in like 
manner, and thanksgivings, 1 with his utmost power ; 
and the people express their assent by saying, 
Amen : and the distribution of that over which the 
thanksgiving has been pronounced takes place to 
each, and each partakes, and a portion is sent to 
the absent by the Deacons. And they who are 
wealthy, and choose, give as much as they respect- 
ively deem fit ; and whatever is collected is depo- 
sited with the president, who succours the orphans 
and Avidows, and those who through sickness or 

1 oat\ hvvujiiQ avr(p ai>cnrefj.7rtt. So hat) clura^utg a< vovvtec. 
p. 60 C. The word ava-ni^ii seems to imply that these pniyers 
and thanksgivings w ere offered in a loud tone of voice. 



90 



JUSTIN MARTYR. 



any other cause are in want, and those who are in 
bonds, and the strangers sojourning among us, and, 
in a word, takes care of all who are in need. But 
we meet together on Sunday, because it is the first 
day, in which God, having wrought the necessary 
change in darkness and matter, made the world ; 
and on this day Jesus Christ our Saviour rose from 
the dead. For he was crucified on the day before 
that of Saturn ; and on the day after that of Saturn, 
which is the day of the Sun, having appeared to 
the Apostles and Disciples, he taught them the 
things which we now submit to your consideration 

To take the particulars stated in this passage in 
their order. We find 1 regeneration connected with 
the rite of baptism. In 2 the Dialogue, baptism is 
called the laver of repentance and of the knowledge 
of God, which was appointed for the sin of the 
people of God. It 3 is also opposed to the washings 

1 So in Dial. p. 367 D. 6 ydp XpiVTog, irpUTOTOKog Traar}Q 
Kr'taeojg wv, Kai upx*1 ncWiy a\\ov yevovg yiyovEr, tov avaytwn]- 
QevroQ W avTOv Si vSaTOQ, Kai 7rtar£wg, Kai £v\ov tov to fxvaTij- 
piov tov oravpov typi'TOQ. In p. 312 C. to {xvaT^piov Trakiv Tfjg 
(rr\Q ivcikiv) yeveaewQ i]fxwv refers to the final restoration of the 
Jews. The following passage has been urged as affording pre- 
sumptive proof that Infant Baptism was practised in Justin's 
time, Kai 7ro\\oi tiveq Kai iroWai, e£r)Koi'TovTai Kai E^Soji-qKov- 
TOVTai, 01 ek iraiSiav EfxaBrjTEvdrjaav tu) Xpiarip, dcpdopoi SiajAE- 
vovai. Apol. I. p. 62 A. 

2 p. 231 C. Si vSarog ayviaai, p. 314 A. 

3 229 D. 231 C. 235 E. 236 B. 263 C. 369 C. t'iq ekeuov 
tov (jaTrTia/jidTOQ X( J£ ' C< "T'V KvtvpuTi fieficnTTifffjiit'ip : p. 246 C. 



JUSTIN MARTYR. 



91 



of the Mosaic ritual, and to 1 circumcision. Con- 
formably to the injunction of our blessed Lord, it 
was performed in the name of the Father, Son, and 
Holy Spirit; and the candidate was fitted for re- 
ceiving it by prayer and fasting. After baptism, 
he was received into the congregation, and joined 
in prayer 2 , and was admitted to a participation in 
the Eucharist, all present having first saluted each 
other with the kiss of peace. 

With respect to the Eucharist, we find that in 
Justin's time 3 water was mixed with the wine ; 
that the president, having taken the bread and the 
wine mixed with water into his hands, offered up 
praises and thanksgivings to God ; that the Deacons 
then delivered the bread and wine to all present, 
and carried away a portion to those who were 
absent. 

When we compare this account with the notices 
on the subject of the Eucharist in the Acts of the 
Apostles and the Epistles, we find that considerable 
alterations had taken place in the mode of cele- 
bration ; occasioned probably by the necessity of 

1 p. 261 D. 

2 From a passage in the Dialogue, p. 318 A. it appears that, 
in Justin's opinion, prayer was most acceptable to God, when 
offered by the supplicant in a kneeling posture, and with his 
face bowed forwards to the earth. 

3 So Irenaeus, L. iv. c. 57. temperamentuni calicis. 



92 



JUSTIN MARTYR. 



correcting abuses and obviating inconveniences. 
The first converts 1 appear daily, after their prin- 
cipal meal, to have taken bread and drunk wine 
in commemoration of the death of their Saviour ; 
and it is probable that tables were prepared in the 
houses of the rich, at which the poorer brethren 
were received, and partook of the Eucharist. At 
a later period, the practice at 2 Corinth was that 
the brethren assembled together in some one ap- 
pointed place, for the purpose of eating the Lord's 
Supper, still connecting it with their meal. Pro- 
bably the abuses which prevailed there, and were 
condemned by St. Paul, or others of a similar 
nature, rendered it eventually expedient to make 
the celebration of the Eucharist entirely distinct 
from the meal ; which appears, from the passage 
just cited, to have been the case in Justin's time. 

As in those days nothing but unavoidable neces- 
sity could have prevented a Christian from attend- 
ing the stated meetings, the custom of sending a 
portion of the consecrated elements to the absent 
probably originated in the charitable desire to tes- 
tify to them that, though absent, they were present 
to the thoughts and affections of their brethren ; 

1 Acts ii. 46. kXwvteq te kclt oIkov apTov, where tear oikov is 
evidently opposed to kv rw lepul. 

2 1 Cor. xi. 20. 



JUSTIN MARTYR. 



93 



and to prevent them from losing their share in the 
benefits arising from the commemoration of the 
death of Christ. One inference we may draw from 
the custom— that the thanksgiving pronounced by 
the president was deemed necessary to give the 
bread and wine, so to speak, their sacramental 
character — to make them, as Justin expresses him- 
self, no longer common bread and wine. 1 In Jus- 
tin's description we find the Deacons employed, as 
from the account of the institution of the office in 
Acts vi. we might expect them to be employed, 
in distributing the bread and wine to the communi- 
cants. 

On the ground that the bread and wine in the 
Eucharist are not common bread and wine, Justin 
says that none were allowed to receive them but 
baptized believers, who lived conformably to the 
precepts of Christ. His reason for saying that 
they are not common bread and wine is assigned in 
the passage quoted in p. 87. Note 1 ; from which 

1 In the Dialogue, p. 259 E. Justin says that the offering of 
fine flour made for those who were cleansed from the leprosy 
(Lev. xiv. 10.) was the type of the bread in the Eucharist, 
which Jesus Christ our Lord ordered to be offered in remem- 
brance of the suffering which he underwent for those who are 
cleansed as to their souls from all wickedness ; in order that we 
may give thanks to God for having created the world and all 
things in it for the sake of man, and for having delivered us 
from the wickedness in which we lived, and for having finally 
dissolved powers and principalities through Christ, who suffered 
according to his will. 



94 



JUSTIN MARTYR. 



1 Le Nourry infers that Justin maintained the doc- 
trine of Transubstantiation. It might, in my opi- 
nion, be more plausibly urged in favour of Con- 
substantiation : since Justin calls the consecrated 
elements bread and wine, though not common 
bread and wine. But in the 2 Dialogue with Trypho 
we find Justin stating that the bread in the Eucha- 
rist was commemorative of the body and the cup 
of the blood of Christ ; and in 3 a subsequent pas- 
sage he applies to them the expression dry and 
liquid food. We may, therefore, conclude that 
when he calls them the body and blood of Christ, 
he speaks figuratively. He applies the word 4 Ovaia 

1 Apparatus ad Bibliothecam maximam Veterum Patrum, 
p. 408. 

2 on fj.£v ovv /cat iv ravrr] rrj 7rpo<pr)T£tq (Isaiah xxxiii. 13. 
et seq.) nepi tov aprov ov napEhioKEv r/fjuv 6 fifiETEpog Xpiarog 
Troielv elg avafjvrjcnv tov te au)/jLaro7roir}(ra(Tdat (f. creaojjjiaTO- 
7roirj(jdai) avrbv hia Tovg izioTevovTag elg avrov, ovg ical 7ra0//- 
rog yeyovE, Kal irepl tov 7roTrjpiov o elg ava\ivr}(xiv tov a'lfiaTog 
avTOv napihiOKev EvyapioTOvvT ag ttoielv, (pau'ETai. p. 296 E. See 
also p. 260 A. Justinus in Dialogo cum Tryphone dixit apTov 
ttoleIv, panem facer e vel conficere, hoc est, Christi exemplo svXo- 
yelv Kal Evxapivre'iv, benedictione et gratiarum actione consecrare 
in Sacramentum Corporis Christi. Alludit Justinus voce iroiiiv 
ad vocem Christi apud Paulum, 1 Cor. xi. 24. tovto ttoleIte elg 
tyjv e^riv ava/jivr)cnv. Casaubon ad Baronii Annales, xvi. 33. 

3 Tavra yap flora teal XpiaTiavoi TtapiXaftov ttoie'iv, icai in 
ava\xvi](JEi he. Tfjg rpotyfjg avriov ^,r]pag te Kal vypag, iv rj teal tov 
TraQovg o 'ke'kovQe di uvtov 6 QEog tov Qeov /JE/JLi rjTat. p. 345 A. 
The passage is evidently corrupt. Thirlby proposes to read, 
o 'ke'kovQe St aiiTOvg 6 viog tov Qeov fjLEfivrjvTai. The language, 
however, is such as would scarcely have been used by a believer 
in the corporal presence. 

4 p. 260 C. Compare p. 344 D, 7r<xvTug ovv oi (irdaag ovi>, 
Jebb.) (}ia tov otofxaTog tovtov Ovcrittg 'ag Trapi^wKEV 'Irjcrovg 6 



JUSTIN MARTYR. 



95 



to the Eucharist, or rather to the thanksgivings and 
prayers which were offered up during the celebra- 
tion of the rite ; for he allows of none but spiritual 
sacrifices under the Christian dispensation. The 
account given by Justin of the intimate union 
which subsisted among the brethren, and of the 
readiness with which the rich contributed to the 
relief of the wants of the poor, proves that the 
spirit of love which distinguished the first converts 
still animated the members of the Christian com- 
munity. They still distinguished each other by the 
endearing appellation of brother. 

We learn, moreover, from the passage above- 
cited, that on the first day of the week, or, as Justin 
styles it, the 1 day of the sun, the brethren met 

Xpiarog ytyveadat, rovrkariv iizi rfj ev^aptcrTia tov aprov Kal tov 
7rorrfpiov, tclq iv Karri tottq) rrjg yrjg yiyi'Ofxevag vtto tu>v Xptc- 
TiavCjv wpoXafiibv 6 Qeog /Jtaprvpel Evapiarovg virdpyeiv avr<p with 
p. 345 A. on fjikv ovv Kal tv^ai Kal ev^upiariai, V7r6 Twr a£twv 
yiyvofxevai, reXetat fxorai Kal evapearoi ilai rw Qeuj Ovaiai, Kal 
abroe (prjfju. See also p. 346 B. and Apol. I. p. 58 A. 60 C. 

1 The reader will observe that Justin calls the first day of the 
week >/ tov y]Xwv r/fjiepa, and the last >/ Kpoviicri. Dion Cassius 
in Pompeio, c. 6. savs that the Romans derived the practice of 
assigning the names of the planets to different days from the 
Egyptians, and that it had become in a certain degree national 
among them, Kal r/cr; Kal tovto ofyiGi itarpiov rpoTrov rivd koriv. 
Whether the Egyptians, having received the computation of time 
by weeks from the Jews, applied the names of the seven hea- 
venly bodies, then known to be immediately connected with our 
system, to the days of the week ; or whether their observation 
of the heavenly bodies first led them to compute time by periods 



96 



JUSTIN MARTYR. 



together for the purposes of religious worship; and 
he assigns as the reason for the selection of that 
particular day, that on it God began the work of 
creation, and Christ rose from the dead. So long 
as the converts to the Gospel were principally of 
Jewish origin, it is reasonable to suppose that, as 
they attended the service of the temple, and fre- 
quented the Jewish synagogues, so they kept the 
Jewish sabbath; holding, however, meetings for 
religious worship on the first day of the week, in 
commemoration of Christ's resurrection from the 
dead. The admission of the Gentiles into the 
Church was quickly followed by the controversy 
respecting the necessity of observing the Mosaic 
ritual — a controversy carried on, as we collect from 
the writings of the New Testament, with great 
bitterness ; one consequence of which was, that the 

of seven days, may be doubtful : but it appears certain that the 
computation was made subservient to the purposes of astrology. 
Dion has recorded two explanations of the manner in which the 
names of the heavenly bodies came to be assigned to the diffe- 
rent days. The early Christians, if of Jewish extraction, retained, 
if of Gentile, adopted the Scriptural computation by weeks ; and 
finding the astronomical or astrological names of the days of 
the week generally received throughout the Roman Empire, in 
their Apologies addressed to the heathen, naturally used those 
names. Selden, in the 13th and following Chapters of the third 
Book of his work, De Jure naturali, &c. which we recommend 
to the careful perusal of those who, whatever be the side they 
espouse, shall hereafter engage in the controversy' respecting the 
institution of the Sabbath, has collected all that can be found on 
this not uninteresting subject. 



JUSTIN MARTYR. 



97 



converts, whether Jew or Gentile, who believed 
that the injunctions of the Ceremonial Law were 
no longer obligatory, soon ceased to observe the 
Sabbath; some even went the length, as Justin 
J informs us, of attaching criminality to the observ- 
ance, as bespeaking a species of return from Chris- 
tianity to Judaism. Bearing, however, in mind that 
one reason assigned by Moses for the sanctification 
of the Sabbath was, that on the seventh day God 
rested from the work of creation, they added to 
the original reason for observing the 2 first day of 
the week — the commemoration of Christ's resur- 
rection — another, that on that day God commenced 
the work of creation. Thus far, and thus far only, 
can it in my opinion be truly said, that the Lord's 
Day was substituted in the place of the Jewish 
Sabbath: at first it was observed in conjunction 
with the Sabbath, and with a reference only to the 
resurrection. 

1 The word <7a/3/3art££ij/ is always used by Justin with a parti- 
cular reference to the Jewish Law. p. 229 C. 236 E. 237 A. 238 A. 

2 In the Dialogue, p. 241 E. Justin says that a greater mys- 
tery was annexed by God to the eighth day than to the seventh. 
This mystery he afterwards states to be the command to circum- 
cise on the eighth day, which was a type of the true circumcision 
from error and wickedness, received by Christians through Jesus 
Christ, who rose from the dead on the first day of the week, 
which, when the weekly circle is complete, corresponds to the 
eighth day, p. 260 C. The number of persons saved in the ark 
was also a symbol of the day on which Christ arose from the 
dead, being the eighth in number, but the first in power, p. 
367 D. 

H 



98 



JUSTIN MARTYR. 



In Justin's account of the Christian assemblies, 
we find mention of a President, Deacons, and a 
Reader. That the Deacons were regarded as ful- 
filling the same duties, as the ministers whose 
appointment is recorded in Acts vi. cannot, I think, 
be doubted. But should any person infer that, 
because Bishops and Presbyters are not expressly 
named by Justin, no minister with those titles then 
existed in the Church, his inference would not be 
warranted by the premises. Justin, it should be 
remembered, was addressing heathens, who could 
not be supposed to take any interest in the titles 
borne by the ministers of the new religion: nor 
did it form any part of Justin's plan to enter into 
minute details respecting the government or disci- 
pline of the Church. Tertullian, who in his other 
works frequently mentions Bishops, Priests, and 
Deacons, in his Apology, addressed to the governors 
of Proconsular Africa, uses language even more 
general than that of Justin. In one respect the 
President appears to have been regarded as occu- 
pying the place of an Apostle : for as the 1 early 
converts, who sold their lands and possessions, laid 
the price at the feet of the Apostles ; so, according 
to Justin, whatever was collected for the use of the 
poor, at the meetings on the Lord's Day, was depo- 
sited in the hands of the President. 



1 Acts iv. 35. 



CHAPTER V. 



THE IMMORTALITY OF THE SOUL THE RESURREC- 
TION OF THE BODY THE MILLENNIUM FUTURE 

JUDGMENT — ANGELS — DEMONS. 

In the Introduction 1 to the Dialogue with Trypho, 
the old man, by whose discourse Justin was con- 
verted to Christianity, enters into a discussion 
respecting the soul. Having stated that the hea- 
then Philosophers could not tell what the soul is, 
he proceeds to affirm that the soul is not immortal ; 
" for if immortal, it must also be necessarily-existent, 
as some of the followers of Plato asserted, and as 
others erroneously asserted the world to be. Yet 
though not immortal, all souls do not die ; for that 
would be a benefit to the bad ; but the souls of the 
good exist in a happier, and those of the bad in a 
worse state, awaiting the day of judgment; when 
those which appear worthy of God will be exempt 
from death, and the rest be punished so long as 
God wills them to exist and to be punished. God 



1 p. 222 E. 
h 2 



100 



JUSTIN MARTYR. 



alone is necessarily-existent and incorruptible, and 
on that very account is God ; all other things, in- 
cluding the soul, are created and corruptible." He 

1 afterwards arrives at the same conclusion by a 
different train of reasoning. " The soul," he says, 
" is either life, or has life. If it is life, it must 
cause something else, not itself, to live ; as motion 
moves something else, not itself. No one can deny 
that the soul lives, If, then, it lives, it lives not 
as being life, but as partaking of life; and that 
which partakes is different from that of which it 
partakes. The soul partakes of life because God 
wills it to live ; and in like manner it will cease to 
partake of life, when God wills it not to live. For 
its existence does not flow from itself, as the exist- 
ence of God from himself. As man does not always 
exist, nor is the body always united to the soul, 
but, when this union is to be dissolved, the soul 
quits the body, and the man no longer exists; so 
when the soul is no longer to exist, the vital spirit 
departs from it, and it exists no longer, but returns 
thither whence it was taken." 

Whether Justin wished to be considered as im- 
plicitly adopting these opinions of his Instructor, 

2 appears to me doubtful ; but, even if he did, it is 

1 p. 224 B. 

2 In the Dialogue, p. 241 B. he refers to an argument which 



JUSTIN MARTYR. 



101 



evident that he meant not to deny the immortality 
of the soul, but only to say that it was not immortal 
in its own nature — that its immortality was the 
gift of God. In 1 a subsequent part of the Dialogue 
he quotes the fact — -that the Witch of Endor called 
up Samuel's soul — to prove the existence of the 
soul after its separation from the body. In the 
2 first Apology he says, that the souls of the wicked 
are in a state of sensation after death ; and imi- 
tating Christ's example, 3 refers to the passages in 
which God calls himself the God of Abraham, 
Isaac, and Jacob, to prove that those Patriarchs, 
though dead, were still in being. His 4 notion seems 
to have been, that God conferred upon our first 

he had received from his Instructor, ov 7rap' Utivov ijKovaa 
tov dvdpog, against the perpetual obligation of the Ceremonial 
Law. See p. 5. Note 1. 

1 p. 333 A. 

2 p. 66 D. rw £e KoXd^eadat, kv ataQrioet Kat fxerd ddvarov 
ovaag, rag Ttov dS'tKcov xpv^dg. See also p. 65 A. on Kat fjierd 
ddvarov kv niadljaei slaty at \\jvyat. 

3 p. 96 E. Compare Matthew xxii. 32. 

4 dXXu irpbg to dtrocEi^at vfxiv on to 7rvevfxa to dytov ovei- 
3t£ei rovg avQpu)irovg, Tovg Kal Qe<*> bfioiivg diradtig Kal dOavaTOvg, 
kdv (f)v\dE,<i)rTt ra 7rpo<rray/jara avrov, yeyevrjfjiivovg Kat Karrj^t- 
to/jtEvovg v7r avTOv vlovg avTOv KaXuadat, Kat ovrot bf-ioiivg r& 
W^d/J. Kat rrj Eu^t E^ofiotovfxevot ddvarov lavTolg kpyd£ovrat. 
Dial. p. 353 E. referred to in p. 76. Note 3. See 265 D. ot kdv 

afyovg TM EKEtVOV (jOvXEV/JiaTl EaVTOVQ St Epytov Seil,(o<ti, ttiq /jlet' 
avTov avaarpotyrjg KaTa^iojdrjvai irpoosiXlitya}XEv crv/dfiaaiXEvotTag, 
dcj)6dpT0vg Kat «7ra0£7g ytvnfXEvovg. Apol. I. p. 58 B. Kat tov 7rdXtv 
kv drjidapaiq: yEvkadat did ttigtiv tyjv kv avrto aht'iaEig irifxiTovTEg, 
p. 60 D. 



102 



JUSTIN MARTYR. 



parents the gifts of incorruptibility and immortality, 
which they lost by their transgression; but which 
may now be regained by us if we believe, and lead 
virtuous and holy lives. 

We have seen that Justin's venerable Instructor 
speaks of the punishment of the wicked as en- 
during so long as God wills. Justin 1 always speaks 
of it as eternal. There is no absolute contradiction 
between the two statements ; which may be recon- 
ciled by saying, that God wills the punishment to 
be eternal. But the former mode of expression 
implies the possibility, that the torments of the 
wicked may have an end, which the positive lan- 
guage of Justin seems to exclude. Previously to 
the final judgment, the 2 soul will be reunited to 

1 aiujtiav KoXaaiv KoXaadrjao/jivuv, a\\' ovy\ ^LXiovTaerfj 
ireplodov. Apol. I. p. 57 B. See also p. 59 B. 65 A. 67 D. 
83 B. Apol. II. p. 41 C. E. 45 E. 46 D. 47 D. Dial. 345 
B. So also alwviov Karda\E<riv. 340 D. 349 B. cnravaTiog 
KoXdZeaOcu. 264 B. 

2 Apol. I. p. 57 B. The passage is corrupt, but the meaning 
clear, p. 65 C. rrjv Be cevrepav (jrapovc'iav) orav fj-erct Bofyg 
it, ovpavtiv fxerd rrjg ayyeXiKrjg avrov (jrpa.Tt.ag Trapayev^aeadaL 
KEKTjpvKTatf ore Kai ret cw/iara avsyepel tt&vtojv tu>v yevojiivwv 
dv6p<jj7r(x)y, Kai rHov fiev d&iov evBvgei dcpQapaiav, tGjv B' dBiKwv 
kv aladrjffEi alioviq. /jsra r&v (pavXiov Bai/j.6vwv elg to alwviov 7rvp 
7rtfx\pei, p. 87 B. on kclv rig iv Xw(3y nvi Giofxarog vrcdpyjiDv 
<pvXa% riov TtapaheBofXEvtav vn avrov BiBay/xdnov v7rdp^rj, 6X6kXt]- 
pov avrov ev rij BEvripq. avrov urapovaio:, /JLErd rov Kai dddvarov 
Ka\ dipdaprov Kai dXvirrirov noifjffai, dvaarriau. Dial. p. 296 A. 
359 D. 



JUSTIN MARTYR. 



103 



the body, which, in the case of the good, will not 
only be rendered immortal and incapable of suffer- 
ing ; but even if, during this life, it laboured under 
any deformity or defect, it will then be raised in a 
state of complete integrity. The bodies of the bad 
will also be rendered immortal, in order to endure 
the eternity of suffering to which they are destined. 
The place of future punishment he calls by the 
name of 1 Gehenna. 

In the 2 Dialogue with Trypho, Justin speaks 
of the appearance of the man of sin as immediately 
connected with the second coming of Christ in 
glory. His appearance was to be the prelude to 
severe persecutions against the Christians. Bishop 
3 Pearson supposes Justin to have believed that 

1 r/ £e yievvd iari TOirog epOu KoXd^eadcn fxiXXovan' ol ddt'iaog 

fiLU1<jaVT£Q. Apol. I. p. 66 B. 

2 fj he Sevrepa (napovcrioL) kv rj juerd Sofyg aVo rtov ovpapwp 
7rap£(rrat, brav cat 6 rf/g dwoffTaaicig dvdp(t)7rog, 6 cat tig top 
vxpiarov E^aXXa XaXuip, eVt rrjg yrjg dvofia ToXiiijarf rig f]/j.ag rovg 
Xpicrriapovg, p. 336 E. 

3 The passage to which Pearson refers is as follows : oirep 
ytypETai e£,6tov Eig top ovpavbp dveX{](f)dr) perd to etc peKpuiv 
di'ucrTfjvtii 6 i] jjLETEpog K.vpiog 'irjaovg Xptoroe, rwv ^popcjp rrviL- 
7rXT)pov[XEVO)v cat tov fiXdatyrj/jiu cat ToX/jLtjpd Eig top vipurTOP 
fjilXXoPTOg XuXeIp r/drj etti Oupaig opTog, (o^) Kaipop cat naipovg 
cat yfxiav Kaipov hiatcuOEfcip Aapn)X [xr/pvEt' cat bfiElg dypooxiPTEg 
-kooop yjpopop ^tacare^ety iieXXel, dXXo iiyeladE' top ydp Kaipop 
E^ctTOP ETfj e^ye<cr0£ Ae'ye<70at, el Se tovto eotip, Eig to iXd- 
yj.(TTOP top Trjg dpofiiag apOpiorrop Tptanoata tteptiikoptci ettj 



104 



JUSTIN MARTYR. 



this event was near at hand: this, however, does 
not strike me as a necessary conclusion from the 
words. 

We have seen that, among other questions put 
by Trypho to Justin, 1 he asks whether the Chris- 
tians really believed that Jerusalem would be re- 
built, and that they, as well as the Patriarchs, Pro- 
phets, and Jews, and Proselytes who lived before 
the coming of Christ, would be collected there. 
Justin replies that, although many pure (in doc- 
trine) and pious Christians were of a different 
opinion, yet he himself, and as many Christians as 
were in every respect orthodox, 6pQoyvw/j.ovEg Kara 
navTa, were assured 2 that they who believe in 



fiaaikevaai Be~i, 'Iva to Eiprffxivov vtto tov ayiov AavirfX, Kai fccupwi', 
(f. Kai Kaipovg) $vo fxovovg Kaipovg Xeyeadat apidfirfaoJfiEv, p. 
250 A. Here we have a plain allusion to Daniel vii. 25. (xi. 
36, &c.) 2 Thess. ii. 4, et seq. The last passage seems to have 
suggested the word SiaKaTE^Eiv to Justin ; but he employs it as 
relating to the time during which the man of sin was to have 
dominion ; not to that during which he was to be restrained from 
appearing. See the use of the word Kari^Eiv. Apol. I. 82 D. 

1 c. 1. p. 38. Dial. p. 306 B. et seq. Compare p. 368 A. 
369 A. 

2 To this resurrection Justin applies the words iraXiyyEVEaia, 
kv olg Kai to uvffTrjpiov ttolXiv Trjg yeviffEiog (rrjg irdXiv yEviaEiog) 
rifiiov, Kai cnrXiog iravriov tG>v tov XptffTOV kv 'lEpovcraXrjfx 
(bavi'iaeadai irpoaZoKuiVTiov, p. 312 C. Middleton has most 
unfairly charged Justin with maintaining that the Saints will 
pass the Millennium in the enjoyment of sensual pleasures. 



JUSTIN MARTYR. 



105 



Christ should rise in the flesh, and for the space 
of a thousand years inhabit Jerusalem, rebuilt and 
beautified, and enlarged. In confirmation of this 
opinion, he quotes Isaiah lxv. 17. and the book 
of Revelation, which he expressly ascribes to the 
Apostle St. John. At 1 the expiration of the period 
of one thousand years, the general resurrection was 
to take place ; and 2 after the general resurrection 
and judgment, this whole frame of things was to be 
consumed by fire. 

I will take the present opportunity of laying 
before the reader the different notices scattered 
over Justin's works respecting Angels and Daemons. 
In 3 opposition to those who thought that Angels 

Nothing of this kind is to be found in Justin's description : 
and in p. 346 B. he cautions Trypho against supposing that 
the Mosaic sacrifices would then be revived, or any but spiritual 
sacrifices offered ; ov (tov Xpiarov) iv Trj irakiv 7rapovaiq: jirj 
Sofyre Xiyeiv 'Hffoiai/ rj rovg aXXovg 7rpo(f>r)Tag Qvaiaq a0' 
aiparwv rj oirovhwv etti to OvaicMTTrjpiov avatyipeadai, aAXa 
a\t]BivovQ fcai TTi EVfxaTiKovQ aivovc ku\ tv-^aptartag. It has been 
observed, c. 1. p. 33. that Elias is to appear before Christ's 
second Advent. 

1 p. 308 B. 

2 Apol. I. p. 66 B. where Justin appeals to the authority of 
the Sibyl and Hystaspes, Apol. II. p. 45 C. 

3 Dial. p. 358 C. Compare p. 311 D. and 312 B. where 
Justin proves from Psalm cxlviii. 1, 2. that Angels are heavenly 
powers. They required food, but not such food as men require. 
Their food was manna, according to Psalm lxxviii. 24. Dial, 
p. 279 D. 



106 



JUSTIN MARTYR. 



were only emanations, sent forth for a particular 
purpose, and then resolved again into that from 
which they issued, Justin ascribes to them a posi- 
tive and permanent existence. To 1 certain of 
them God committed the charge of watching over 
men and over this nether world ; but, 2 as they 
possessed freedom of will, and were capable of 
evil as well as good, they allowed themselves to 
be seduced into transgression by the beauty of 
women, from their intercourse with whom sprang 
Daemons. These Apostate Angels 3 enslaved the 
human race by magical arts, by terrifying or by 
injuring them, by instructing them in sacrificial 
rites, and inducing them to offer incense and liba- 
tions, which 4 became necessary to themselves after 

1 Apol. II. p. 44 A. referred to in c. I. p. 7. Note 12. Trypho 
appears to have been scandalized at the notion that an Angel 
could fall. Dial. p. 305 C. 308 A. 

2 Dial. p. 316 A. 370 A. In the former passage he seems to 
limit the freedom of men and Angels by saying that they were 
free to do that which God had empowered each to do, Trpdrruv 
oaa et:a(7TOP krECvvdfxwfre cvi aadai noielv. 

3 See Apol. I. p. 61 A. 

i ot teal irapd rwv aXoycog (diovvtojp airovcri Ou/dara kcli depa^ 
Tretac. Apol. I. p. 59 D. 

It should be observed that Justin makes a clear distinction 
between the worship of idols and that of the heavenly bodies. 
We have seen his notions respecting the origin of the former ; 
(c. I. p. 7.) but he believed, and according to him Trypho also 
believed, that God actually permitted the heathen to worship 
the Sun and Moon as God. This notion was founded on a 
misinterpretation of the Septuagint Version of Deut. iv. 19. 
Dial. p. 274 B. 349 E. 



JUSTIN MARTYR. 



107 



they were subjected to passions and lusts. Having 
enslaved mankind, they sowed among them mur- 
ders, wars, adulteries, wantonness, and all kinds 
of wickedness. The Poets and Mythologists, igno- 
rant that these evils were the work of the Angels 
and of the Daemons, their offspring, ascribed them 
to the deities, whose names the Angels 1 appro- 
priated to themselves at pleasure. In 2 order more 
securely to establish their dominion, the Daemons 
employed every art to seduce men from the wor- 
ship of the true God, adapting their temptations 
to the character of the individual : if he was of 
a low and grovelling temper, addressing themselves 
to his senses, and, as it were, nailing him to idols 
and earthly objects ; if he was of a more contem- 
plative cast, perplexing him with subtle inquiries, 
and urging him into impiety. With this view, 
also, after 3 Christ's ascent into heaven, they in- 
stigated different men, among them Simon the 

1 In the first Apology, p. 55 E. Justin gives a similar account, 
and says that men, being ignorant of the existence of wicked 
Daemons called them Gods, assigning to each the name which he 
had appropriated to himself. Compare p. 57 D, where he says 
that the images, the objects of worship in the heathen temples, 
bare the names and the forms of wicked daemons. See also 
p. 67 D. In proof of this opinion he frequently appeals to 
Psalm xcvi. 5. ol deoi twv eQvGjv Saijjioiia. elaiv, as in Dial, 
p. 306 B. 

2 Apol. I. p. 92 B. The Devil enabled Pharaoh's magicians 
to work wonders. Dial. p. 294 E. 300 B. He also inspired the 
false Prophets. 325 A. 

3 Apol. I. p. 69 C. 



108 



JUSTIN MARTYR. 



Samaritan, to give themselves out for gods ; as 
1 previously to Christ's appearance on earth, they 
had suggested various fables to the Poets, founded 
on what the holy Prophets had foretold respecting 
the coming of Christ and the future punishment 
of the wicked, to the end that men, having their 
minds pre-occupied with those fables, might regard 
the narrative of Christ's life and actions with less 
reverence. In like manner, they caused various 
rites to be introduced into the heathen mysteries, 
bearing a resemblance to those which were to be 
instituted under the Christian dispensation. Thus 
from 2 Isaiah i. 16. which Justin refers to Baptism, 
the worshippers in the heathen temples were in- 
structed to sprinkle themselves before they made 
their offerings ; and 3 from what the daemons had 
learned respecting the future institution of the 
Eucharist, bread and a cup of water were placed 
before the candidates for initiation into the mys- 

1 Apol. I. p. 89 A. where Justin alleges several instances 
of imitation, some of them sufficiently extravagant. Compare 
p. 68 C. 90 A. 97 A. Dial. p. 297 B. 295 A. 294 E. The 
Daemons did not know that the Messiah was to be crucified, and 
did not in consequence invent any fables with reference to the 
crucifixion, p. 90 B. 

2 Apol. I. p. 94 E. 

3 Apol. I. p. 98 C. referred to in c. IV. p. 88. In the Dia- 
logue, p. 304 B. Justin says that the practice of initiating the 
votaries of Mithras in a place called a cave was derived from 
Isaiah xxxiii. 16. cvtoq oi^r/aei iv v\prj\w airr\\ai<o 7rerpag l<r)(ypa.Q. 
from which passage he infers that Jesus was born in a cave near 
Bethlehem. See Casaubon Exercit. ad Baronii Annales ii. 1. 
See also p. 296 B. 



JUSTIN MARTYR. 



109 



teries of Mithras, as a part of the ceremony. 1 This 
imitation of the prophetic writings extended even 
to the precepts of righteousness inculcated in the 
Sacred Volume. 

Actuated by a spirit of unremitting hostility 
against God and against goodness, the daemons 
2 instigated all the persecutions to which not only 
the Christians, but the virtuous among the heathen 
were exposed. 3 They also excited the Jews to 
put Christ to death. They 4 were the authors of 
the calumnious accusations brought against the 
Christians. To their suggestions were to be traced 
the 5 different heresies which had arisen in the 
Church ; the 6 unjust and wicked laws which had 
been enacted in different states ; in short, they 
were the authors of all evil existing in the world. 
Among 7 these evil Angels the serpent who de- 

1 ov /cat tovq \6yovg Trdrrag ixifxl](ja<j8ai EKeytip^aav' Sacaio- 
icpafyaQ yap \6yovQ /cat Trap ekelvolq Xeyeadai irtyvdaavTO^ 
p. 296 C. 

2 This opinion is repeatedly stated by Justin. See Apol. I. 
p. 55 D. 59 D. 82 B. Apol. II. p. 41 D. 45 D. 46 C. 50 B. 
Dial. 258 D. where it is said that the persecutions of the 
Christians will continue till Christ's second coming, 360 D. 

3 Apol. I. p. 96 A. 

4 Apol. I. p. 58 D. 68 D. Apol. II. p. 51 B. 

5 Apol. I. p. 69 D. 91 A. 92 A. 
G Apol. II. p. 48 A. 

7 7rajo' iifJuv fxev yap 6 ap-^rjytrrjQ twv KaKu>v ^ataoiaw o(f>tg 
fcaXctrai, teal oraravag, fcai StdfioXog. Apol. I. p. 71 A. Com- 
pare Dial. p. 264 A. 304 D. 327 D. 331 B. 353 E. 354 E. 



110 



JUSTIN MARTYR. 



ceived Eve, called also in Scripture Satan, and the 
devil, was pre-eminent ; 1 who, together with the 
other apostate Angels, and with wicked men, will 
be consigned to eternal flames at the consummation 
of all things. 

With respect to daemoniacal possessions, Justin 
says, that 2 the Christians, by adjuring Daemons in 
the name of Christ, were enabled to work cures 
which the Jewish and heathen exorcists had in 
vain attempted. He here speaks as if the suffering 
party was really possessed by a Daemon ; but 3 on 
another occasion he classes possessed and insane 
persons together, and says that the souls of dead 
men had entered into them. There, however, is 

1 Apol. I. p. 71 B. 82 D. 87 B. Apol. II. p. 46 D. Dial. 361 C. 
This notion of Justin, that the punishment of the apostate Angels 
will not take place until the end of the world, has by some been 
stigmatized as heretical. See Le Nourry, p. 416. Perhaps 
Justin meant that all their power of doing mischief, and conse- 
quently their only source of gratification, would then be taken 
away, and they would exist for ever in a state of unmitigated 
misery. 

2 Apol. II. p. 45 A. 46 D. Dial. p. 247 C. 302 A. 311 B. 
In the last passage, Justin says that a daemon would possibly 
obey, if adjured by a Jew in the name of the God of Abraham, 
of Isaac, and of Jacob. He speaks of the Daemons as trembling 
at the name of Christ, ov Kai tcl daijiovia (pptaffei. p. 269 D. 
350 B. 361 C. 

3 ica/ ol \pv\alc airodavovTU)!' Xa/jifiavofAEVOi Kai pnTTOVfJePOt 
avQowtroi, ovg daijJoyio\r]TTTOVQ Kai fxaivofxiiovQ KaXovm TzdrTeq. 
Apol. I, p. 65 A. 



JUSTIN MARTYR. 



Ill 



no real contradiction ; for he 1 supposed that wicked 
Angels hovered about the beds of dying men, on 
the watch to seize the parting soul; which being 
now brought within their power, was compelled 
to obey their bidding. The souls of the Prophets 
and holy men of old had thus fallen under the 
dominion of Daemons; as was evident from the 
power, exerted by the Witch of Endor, of calling 
up the soul of Samuel ; and the Daemons could, by 
a similar exercise of power, cause them to possess 
the bodies of men. 

1 Dial. p. 332 E. Justin speaks as if a petition to be deli- 
vered in the hour of death from the power of evil spirits formed 
a special topic in the prayers of Christians. 



CHAPTER VI. 



THE CONDITION OF THE CHRISTIANS IN THE TIME 
OF JUSTIN, AND THE CAUSES OF THE RAPID DIF- 
FUSION OF CHRISTIANITY. 

In the 1 Dialogue with Trypho we find Justin using 
the following language : " There is no race of men, 
whether of barbarians, or of Greeks, or bearing any 
other name, either because they live in wagons 
without fixed habitations, or in tents, leading a 
pastoral life, among whom prayers and thanksgivings 
are not offered to the Father and Maker of the 
universe through the name of the crucified Jesus." 
As Justin is then endeavouring to show that the 
prediction of 2 Malachi, which speaks of the uni- 
versal diffusion of true religion among the Gentiles 
in the days of the Messiah, was fulfilled in the 
actual state of Christianity, we must make allow- 
ance for some exaggeration in the description. We 
may interpret his language more strictly, when he 
says that new converts were continually added to 
the Church through the admiration excited by the 



p. 345 C. 



2 i. ll. 



JUSTIN MARTYR. 



H3 



virtuous practice and enduring constancy of the 
Christians. He 1 states, with regard to himself, 
that in embracing Christianity, he was in no small 
degree influenced by observing, that the Christians, 
against whom so many calumnies were propagated, 
encountered death, and whatever else is deemed 
most dreadful, without fear. Such persons, he rea- 
soned with himself, could not be leading wicked 
and dissipated lives. " For what lover of pleasure," 
he asks, " or intemperate man, or delighting to feed 
on human flesh, would embrace death, thereby to 
lose all that he deemed desirable ? and would not 
rather strive, by every means, to evade the pursuit 
of the governors, in order that he might live for 
ever in this world ? Much less would such a man 
denounce himself to the magistrate." On 2 another 
occasion he says, " It is evident that no one can 
terrify or enslave those who have believed in Jesus. 
For when condemned to be beheaded, to be cru- 
cified, to be cast to wild beasts, into chains, or into 
the flames, or to be otherwise tortured, they never 
swerve from the profession of their faith. Nay, the 
more frequently such punishments are inflicted, 
the greater the addition to the faithful and pious 
believers in the name of Jesus ; as when you cut 
off the fruit- bearing parts of the vine, it puts forth 
other flourishing and fruitful branches." 

1 Apol. II. p. 50 A. Compare Apol. I. p. 63 C. 

2 Dial. p. 337 B. 350 A. 360 D. 

I 



114 



JUSTIN MARTYR. 



As the main object of the first Apology is to 
remove the unfavourable impression which had been 
made on the minds of the Emperors by the calum- 
nious accusations circulated against the Christians, 
Justin naturally appeals to the moral precepts 
delivered by Christ, and to the fact that the Chris- 
tians lived in conformity to them. 1 "We," he 
says, " follow the one unbegotten God, through the 
Son — we who formerly delighted in vicious ex- 
cesses, but now are temperate and chaste — we who 
formerly had recourse to magical arts, but have 
now dedicated ourselves to the good and unbe- 
gotten God — we who formerly placed our greatest 
pleasure in acquiring wealth and possessions, but 
now bring all that we have into a common stock, 
and impart to every one in need — we who hated 
and destroyed each other, and on account of the 
difference of manners, refused to live with men of 
a different tribe, now, since the appearance of 
Christ, live on terms of familiar intercourse with 
them, and pray for our enemies, and endeavour to 
persuade those who hate us without a cause to 
live conformably to the perfect precepts of Christ* 
to the end that they may become partakers with 
us of the same joyful hope of a reward from God 
the Ruler over all." 

1 Apol. I. p. 61 B. In the Dial. p. 309 A. Justin challenges 
his opponents to prove that the Christians were actuated by the 
love of gain, or glory, or pleasure. 



JUSTIN MARTYR. 



115 



But though many might 1 become favourably dis- 
posed to Christianity by contemplating the pure 
and blameless lives of its professors, and thus be 
induced at length to imitate the virtues which they 
admired, yet to the majority the Christians were 
the objects at once of hatred and contempt. They 
were regarded as the vilest 2 of men, and 3 treated 
with the greatest contumely and injustice. The 
most unnatural and revolting crimes were laid to 
their charge ; they 4 were accused of feeding on 
human flesh, and, after their horrible repast, of 
extinguishing the lights, and indulging in a pro- 
miscuous intercourse. They were also 5 charged 
with atheism and impiety, because, as 6 Justin states, 
they would not worship the Gods of the Gentiles, 
or offer libations and sacrifices to dead men. No 
measure, which promised to accomplish their de- 
struction, was rejected on account of its iniquity 
or atrocity; their 7 domestics were solicited to in- 
form and to give evidence against them ; and Justin 
in one place 8 states that murders were purposely 

1 Apol. I. p. 63 C. 

2 avdpwTroiQ ovfcvoQ dUoiQ is Trypho's expression, p. 225 E. 
In p. 347 B. Justin repels the charge, ovtcovv ovtc evKaratypo- 
vrjrog drj[X0Q tGfxev, ovde fidpfictpov (pi>\oi>, ovde biroia Kapwy Tj 
fypvyiov tQvr\. 

3 d&KojQ ixiaovfjLh iov kui e7ri^pea^o/xeVwj'. Apol. I. p. 53 B. 
1 Dial. p. 227 B. 5 Apol. II. p. 47 A. 

0 Apol. I. p. 68 E. 

7 Dial. p. 254 A. Justin here alludes to Matt. x. 36. 
* Apol. II. p. 50 B. 

I 2 



116 



JUSTIN MARTYR. 



committed by others, in order that the Christians 
might be charged with the guilt; and that their 
servants, their children, or their wives were then 
put to the torture, in the hope that some expres- 
sion might drop in the moment of agony, which 
might furnish matter of accusation against them. 
So strong was the current of public feeling against 
them, that Justin 1 ventures to ask of the Emperors 
no more than this — that when the Christians were 
brought before the tribunals, they should not be 
condemned merely because they were Christians ; 
but should be dismissed, unless they were convicted 
of some crime. "I do not," he adds, "go the 
length of calling upon you to punish our accusers." 

In 2 one of the passages above cited, allusion is 
made to Christians who denounced themselves to 
the magistrates. As Justin expresses no disappro- 
bation of the practice, 3 M. Barbeyrac has inferred 
that he approved this extravagant display of zeal. 
M. Barbeyrac confirms his inference by appealing 
to 4 another passage in the same Apology, in which 
Justin supposes an objector to say, "If you (Chris- 

1 Apol. I. p. 56 E. Yet, in the Epistle of Adrian subjoined 
to the Apology, that Emperor directs that they who accused the 
Christians falsely shall be punished. 

2 Page 113. 

3 Traite de la Morale des Peres, c. 2. sect. 8. 

4 Apol. II. p. 43 C. 



JUSTIN MARTYR. 



117 



tians) are so eager to go to God, why do you 
not kill yourselves, and give us no further trou- 
ble?" Justin answers, "The reason why we do 
not destroy ourselves, and yet, when we are 
questioned, boldly confess that we are Christians, 
is this : We are taught that God did not make 
the world without an object, but for the sake 
of the human race; and that he delights in them 
who imitate his attributes, and is displeased with 
them who embrace what is evil either in word or 
deed. If, therefore, we all should destroy ourselves, 
we should, as far as depends on us, be the cause 
that no one would be born or instructed in the 
Divine doctrine, or even the cause that the whole 
human race would fail ; and thus we should act in 
opposition to the will of God. But when we are 
questioned, we do not deny that we are Christians, 
because we are not conscious to ourselves of any 
evil ; and because we think it impious not to speak 
the truth under every circumstance." M. Bar- 
bey rac infers from this passage, that Justin did not 
consider a Christian to be really the cause of his 
own death, when, through an ill-regulated desire 
of martyrdom, he denounced himself. But when 
we inquire into the circumstances which gave rise 
to Justin's remark, we shall find that they have no 
connection with the case supposed by JV1. Barbeyrac. 
A Christian, named Ptolemy, was brought before 
Urbicus, the Prefect of Rome, and asked whether 



118 



JUSTIN MARTYR. 



he was a Christian ? On his replying in the affirm- 
ative, Urbicus ordered him to be led away to exe- 
cution. Another Christian, named Lucius, who 
witnessed the transaction, immediately exclaimed 
to Urbicus, " What is the reason that you have 
ordered a man to be punished, who has been con- 
victed of no crime whatever, but has merely con- 
fessed that he is a Christian? The judgement 
which you have pronounced befits neither a pious 
Emperor, nor the son of a philosophic Csesar, nor 
the sacred senate." Urbicus made no other reply 
to this address than by saying to Lucius, " You 
also seem to be a Christian." Lucius admitted 
that he was, and Urbicus ordered him also to be led 
away to execution. Justin adds, that he thanked 
the governor for the sentence, knowing that he 
should now be delivered from the tyranny of such 
wicked rulers, and should go to the Father and 
King of heaven. It is evident that, in coming for- 
ward as he did, Lucius was not actuated by any 
desire of martyrdom, but was impelled by a feeling 
of indignation at the gross injustice of the Prefect's 
conduct towards Ptolemy. It is true that, when 
condemned to death, he expressed his joy at the 
prospect of quitting this world, and being admitted 
to the presence of his heavenly Father; but the 
desire of encountering death was not the motive 
which influenced him in addressing Urbicus. The 
case of a Christian who denounced himself to the 



JUSTIN MARTYR. 



119 



magistrate through the desire of martyrdom does 
not seem to have been in Justin's contemplation. 
He states the case of a voluntary suicide on the 
one hand ; of a Christian who, when questioned, 
denied that he was so on the other ; and he con- 
demns both. He argues that Christians would be 
culpable if they destroyed themselves. Why ? be- 
cause they would act in opposition to the will of 
God, who did not create the world without an 
object. The fair inference, therefore, would seem 
to be, that Justin would have condemned a Chris- 
tian who exposed himself to death without an ob- 
ject. The 1 youth, who made the extraordinary 
proposal to the governor of Alexandria on which 
M. Barbeyrac has remarked, had an object in view 
— that of convincing the governor that the Chris- 
tians did not practise in their assemblies those gross 
immoralities which were attributed to them. I 
mean not, however, to say that Justin does not 
sometimes use language which implies, on the part 
of the early converts, an 2 eagerness to court mar- 
tyrdom : I am far from defending such language ; 
but, as I 3 have elsewhere stated, there were circum- 
stances in the situation of the first Christians which 
ought to prevent us from being too severe in con- 
demning it. 

1 Apol. I. p. 71 D. 

' Apol. I. p. 57 A. (rnev^ofjiEi' km to 6/xo\oyelv. 
3 In my account of Tertullian's writings, p. 154. 



120 



JUSTIN MARTYR. 



M. Barbeyrac also says, that Justin entertained 
very exaggerated notions of the merit of celibacy. 
On one 1 occasion Justin, in order to point out the 
superiority of the precepts of Christ to those of the 
heathen Moralists, says, that with respect to chas- 
tity, they forbade practices which human laws 
allowed (for instance, the practice of divorcing a 
wife, and contracting another marriage), and that 
they controlled the inward desire, as well as the 
outward act. He then adds, that many persons of 
both sexes, who had been instructed in Christianity 
from their infancy, and had, when he wrote, attained 
the age of sixty or seventy, had led an uniform life 
of continence. On 2 another occasion Justin says, 
that the Christians either abstained from marriage 
altogether, or married with the sole view of having 
children. These passages, however, are not men- 
tioned by M. Barbeyrac, who refers to the third 
Chapter of the Fragment of the Tract on the Resur- 
rection of the Flesh, in which the Author distinctly 
applies the epithet unlawful avofiov to marriage. 
Grabe endeavours to get over the difficulty by 
saying that the word dvofiov should be translated 
indifferent ; because, as we have seen, Justin allowed 

1 Apol. I. p. 62 A. 

2 Apol. p. 71 D. In the Dialogue, p. 337 B. Justin 
seems to urge, as a proof of the superiority of the Christian 
morals, the fact that each man contented himself with a single 
wife. 



JUSTIN MARTYR. 



121 



that marriage might be contracted for the purpose 
of having children. But few, I think, will be satis- 
fied with this interpretation. If the Fragment was 
really the work of Justin, we must conclude that, 
like other disputants, in his eagerness to answer the 
objections immediately before him, he did not stay 
to examine very accurately the soundness of his 
answer. 

It is unnecessary to notice what M. Barbeyrac 
has said respecting Justin's opinions on the law- 
fulness of an oath ; since, according to his own 
admission, Justin 1 has merely recited our Saviour's 
words. 

Living so nearly as Justin did to the Apostolic 
age, it will naturally be asked whether, among other 
causes of the difrusion of Christianity, he specifies 
the exercise of miraculous powers by the Christians. 
He says, in general terms, that such 2 powers sub- 
sisted in the Church — that Christians were endowed 
with 3 the gift of prophecy — and in an enumeration 
of spiritual gifts conferred on Christians, he men- 
tions that of 4 healing. We have seen, also, in a 

1 Apol. I. p. 63 D. 

2 Dial. p. 254 B. em re twv ipyiov, Kai tu>v citto tuv opofxarotj 
avTOv Kai vvv yiyvofxei ojv hvvaymav. 

3 napd yap yjfjuv Kai f*£XP l v ^ v Trpotyr\TtKu \apiafjiaTa koTU'. 
Dial. p. 308 B. See also p. 315 B. 

4 Dial. p. 258 A. 



122 



JUSTIN MARTYR. 



1 former chapter, that he ascribes to Christians the 
power of exorcising Daemons. But he produces no 
particular instance of an exercise of miraculous 
power, and therefore affords us no opportunity of 
applying those tests by which the credibility of 
miracles must be tried. Had it only been gene- 
rally stated by the Evangelists that Christ per- 
formed miracles, and had no particular miracles 
been recorded, how much less satisfactory would 
the Gospel narratives have appeared ! how greatly 
the evidence in support of our Saviour's divine 
mission been diminished ! 

I know not that I can take a better opportunity 
than the present, of offering a few remarks on the 
arguments urged by Justin in proving the truth of 
the Christian Revelation. I 2 have elsewhere ob- 
served, that nothing can be more unreasonable than 
to censure the Apologies of the early Fathers, 
because they do not contain — what they never were 
designed to contain — a regular exposition of the 
Evidences of Christianity. They were composed 
with the view of removing the prejudices of the 
opponents of the New Religion, and instructing 
mankind in its real character and design. What- 
ever mention occurs of the Evidences of Christi- 
anity is merely incidental. In his dispute with 



1 Chapter V. 2 In my Volume on Tertullian, p. 134. 



JUSTIN MARTYR. 



123 



Trypho, Justin was naturally led to insist rather on 
the argument from prophecy, than on that from 
miracles. 1 A large portion of the Dialogue is occu- 
pied in showing that the prophecies relating to the 
Messiah in the Old Testament were accomplished 
in Jesus. 2 Another argument urged by Justin is 
derived from the fulfilment of the predictions deli- 
vered by Jesus himself ; to foretel future events 
being, as he 3 observes, the work of God alone. 
But though he appeals more frequently to the ful- 
filment of prophecy, he 4 occasionally introduces 
the mention of Christ's miracles; yet 5 as it might 
be said that they were performed by magical arts, 
he seems to have thought that, without the argu- 
ment from prophecy, they would not of themselves 
be sufficient to establish the Divine Mission of 
Jesus. They who express surprise that the miracles 
wrought by Jesus and his Disciples did not produce 
instant conviction in the minds of all who witnessed 
them, have not sufficiently attended to the state of 
opinion either among the Jews or Gentiles. The 

1 See also Apol. I. p. 88 A. 73 B. et seq. 

2 Dial. p. 253 B. 254 A. 271 A. 308 C. 

3 E7rai()rj epyo) 0cup£rat yiyvofxeva oaa <pdaaag yeviadat Trpo- 
e~nrei>, 6irep Qeoit epyov iari. Apol. I. p. 60 A. 

4 Dial. p. 254 B. In the first Apology, p. 73 A. both mira- 
cles and the fulfilment of prophecy are mentioned ; but the argu- 
ment turns rather on the latter. It was foretold that Christ 
would work miracles ; Jesus worked miracles : he was, there- 
fore, the Christ. 

5 Apol. I. p. 72 A. 



124 



JUSTIN MARTYR. 



distinction between their incredulity and that of 
modern sceptics is this. They readily admitted the 
fact, that an event out of the ordinary course of 
nature had occurred, but denied that it afforded 
conclusive proof of the Divine Mission of Him, 
through whose agency it was brought to pass. The 
modern sceptic takes a different course : he stops 
us at the very threshold, by asserting that no testi- 
mony whatever can outweigh the antecedent incre- 
dibility of the event. 



CHAPTER VII. 



THE HERESIES MENTIONED BY JUSTIN MISCEL- 
LANEOUS OBSERVATIONS. 

Justin 1 mentions Simon, and says that he was a 
native of Samaria— that through the assistance of 
the Daemons he performed magical miracles at 
Rome in the reign of Claudius Caesar, and was in 
consequence regarded as a God — that a statue was 
erected in his honour, having the following inscrip- 
tion in Latin, 2 Simoni Deo Sancto — that nearly all 
the Samaritans, and a few of other nations, adored 
him as the 3 supreme God, and called a female, by 
name Helena, who then travelled about with him, 

1 Apol. I. p. 69 C. See also p. 91 B. Apol. II. p. 52 A. 

2 This story respecting the statue erected in honour of Simon 
Magus has been repeated by several of the Fathers, and was 
generally received as true, until, in 1574, a statue was digged 
up in the Island of the Tiber, having an inscription commencing 
thus : Semoni Sanco Deo Fidio Sacrum. The majority of learned 
men have since been of opinion that Justin, deceived by the 
similarity of names, mistook a statue in honour of a Sabine 
deity for one erected to Simon Magus. Thirlby affects to defend 
Justin. Dr. Burton, in the Notes to his Bampton Lectures, p. 
374, decides in favour of Justin's accuracy. 

3 top 7rpu>TOp Qeov. In the Dialogue, p. 349 D. Qidv vwep- 
avu) Trdarjg ap^f/r, ^at t'tovoiag, Kai SvrdfjewQ. 



126 JUSTIN MARTYR. 

but had before been a prostitute, his first intelli- 
gence, rr\v vir avrov tvvoiav 7rpwrrjv ytvofjLEvrjv. 

Justin mentions, also, 1 Menander, another Sama- 
ritan, who was set on by the Demons, and when 
he resided at Antioch, deceived many by magical 
arts. He persuaded his followers that they should 
never die: and some in Justin's time still main- 
tained the same doctrine. 

A third heretic, 2 mentioned by Justin as his 
contemporary, is Marcion of Pontus, who taught 
that there was a God superior to the Creator of 
the Universe, and another Christ besides the Christ 
announced by the Prophets. He had, according to 
Justin, numerous followers. 

Justin 3 mentions cursorily that there were here- 
tical sects under the names of Marciani, Valenti- 
niani, Basilidiani, Saturniliani, so called from the 
individuals who first broached the different heresies. 
He 4 speaks, or rather assents to Trypho, who speaks 

1 Apol. I. p. 69 E. 91 A. 2 Apol. I. p. 70 A. 92 A. 

3 Dial. p. 253 E. The Marciani were probably the same as 
the Marcosii, so called from Marcus. 

4 Dial. p. 253 A. These were probably some of the Gnostic 
Sects. Justin couples the eating of things offered to idols with 
idolatry itself ; and says that a Christian would rather suffer 
death than be guilty of either offence. 



JUSTIN MARTYR. 



127 



of Christians who, without scruple, ate food offered 
to idols. 

We 1 have seen his own inference from the words 
in Genesis i. 26. " Let us make man in our image, 
after our likeness ;" and iii. 22. " Lo Adam is 
become as one of us." 2 Some heretics affirmed 
that the Almighty addressed these words to the 
Angels, by whom the human body was made. 

Justin speaks of two descriptions of Christians, 
who denied that the Jews would finally be restored 
to the land of their ancestors, and that Jerusalem 
would be rebuilt : one class, as we have seen, con- 
sisted of Christians, who were in other respects 
orthodox ; the other, 3 of heretics, who denied the 
resurrection of the dead, and affirmed that the soul, 
immediately on its separation from the body, was 
received into heaven. 

It 4 has been already observed that Justin alludes 
to heretics, who affirmed that the power who 
appeared to Moses, Abraham, and Jacob, was only 
an emanation from the Father, bearing different 
names, according to the functions assigned him; 

1 p. 71. 

2 Dial. p. 285 E. It appears from Irenoeus I. c. 22. and 
Tertullian de Res. Carnis, c. 5. that Menander, Marcus, and 
Saturnilus affirmed the human body to be the workmanship of 
angels. 3 p. 104. Dial. p. 307 A. 4 Page 60. 



128 



JUSTIN MARTYR. 



being inseparable from the Father, as the light of 
the Sun on the earth cannot be separated from the 
Sun in the heaven. 

1 Justin applies the name of sophists to certain 
persons, who contended that, when God said, in 
Genesis iii. 22. " Lo Adam is become as one of 
us," the expression was to be understood figura- 
tively ; not as spoken of two or more persons 
numerically distinct from each other. 

We know, from the 2 assertion of Justin himself, 
that he composed a work against all the heresies 
which had arisen in the Church; but it has not 
reached our time. 

Allusion has been made to a 3 passage in the first 
Apology, in which Justin appears to insinuate that 
the horrible crimes which were falsely charged upon 
the Christians in general by their adversaries, might 
perhaps be committed in the assemblies of the 
heretics. 

Justin 4 twice appeals to the Acts of Pilate, in 

1 Dial. p. 359 A. 2 Apol. I. p. 70 C. 

3 p. 13. Note 1. p. 70 B. 

4 Apol. I. p. 76 C. 84 C. Thirlby suspects that Justin was 
deceived by the fraud of some Christian who had falsified the 
genuine Acts, or misrepresented their contents. Both the cir- 
cumstances to which Justin alludes are found in the spurious 



JUSTIN MARTYR. 129 

order to show that the predictions of the Prophets 
concerning the Messiah were accomplished in Jesus ; 
first, with respect to the circumstances which at- 
tended his crucifixion ; and secondly, with respect 
to the wonderful cures which he performed. Justin 
1 appeals also to the records of the census made by 
Cyrenius, the first Procurator of Judea, in proof 
of the birth of Christ at Bethlehem, and of the 
time when the event occurred. He says 2 that 
Christ was thirty years of age, more or less, before 
he was baptized by John ; and that 3 he worked at 
his father's trade, in order to inculcate the duties 
of justice and industry. 

It has been frequently observed that Justin is 
not very accurate in his chronology. He 4 supposes 
that Ptolemy, the King of Egypt who caused the 
Septuagint Version to be made, was contemporary 
with Herod King of Judea. He says also, 5 if the 
reading is correct, that Christ suffered under Herod 

Acts of Pilate now extant. Respecting the Acts of Pilate, see 
Lardner, Heathen Testimonies, c. 2. Casaubon ad Baronii An- 
nates, xvi. 154. 

1 Apol. I. p. 75 E. 83 B. Dial. p. 303 E. 

2 Dial. p. 315 D. 3 Dial. p. 316 C. See Mark vi. 3. 
* Apol. I. p. 72 C. 

5 Dial. p. 272 A. Kal yap 'Hpwhrjv, u.(f ov ETraQev, 'Ao^aXto- 
viri)v ytyovivai Xeyovrtg. Perhaps, instead of it<f ov tiradtv, 
we should read d^' ov iiravaaro. Both k-rradev and kwavactTo 
occur in the preceding sentence, on ovv ovlt-nort iv rw yivet 
vfxti)> iTravoaTO ovte 7rpo0>/7-r/c ovte ap^wr, e^otov dp^ijv £\o/3e, 

K 



130 



JUSTIN MARTYR. 



the Ascalonite. I say, if the reading is correct ; for 
1 in a subsequent passage he distinguishes very ac- 
curately between Herod the Great and Herod to 
whom Christ was sent by Pilate. 

We may state, as another instance of Justin's 
views of chronology, that he 2 supposed Deucalion 
to be the same as Noah. 

In speaking of the prophecies by which the 
coming of Christ was announced, he 3 says, that 
some were uttered 5000, some 3000, some 2000, 
some 1000, some 800 years before the event ; and 
he immediately adds, that Moses was the first Pro- 
phet, and quotes the prediction of the dying Jacob. 
Pearson's remark on this passage is, Mira Chrono- 
logia. But when Justin called Moses the first Pro- 
phet, he seems to have meant that Moses was the 
first who recorded the prophecies of former ages; 
not to have asserted, as Pearson infers, that Moses 
lived 5000 years before Christ. 4 On another occa- 
sion he says, that David lived 1500 years before 
Christ. According to the received chronology, 

fiiyjiic, ov ovtoq 'Irjaoiig Xpioroe Kal yiyove kcu eirader. Casaubon, 
i. 2. would omit the words d<f ov tiradev, or read k(f> ov iyev- 
rridr], too arbitrary a change. 

1 p. 330 D. See Apol. I. p. 78 E. 2 Apol. II. p. 45 C. 

3 Apol. I. p. 73 B. See p. 92 C. Dial. p. 247 B. 

4 Apol. I. p. 80 C. 



JUSTIN MARTYR. 



131 



Malacbi prophesied about 400 years before Christ, 
and David lived between 1000 and 1100 years 
before Christ. In both eases it differs about 400 
years from Justin's chronology, who places the last 
prophet 800, David 1500 years before Christ. 
Grabe supposes Justin to have placed an interval 
of 5500 years between the creation and the birth 
of Christ, and to have alluded to Adam when he 
spoke of a prophecy delivered 5000 years before 
Christ. 

Justin 1 quotes the Sibyl and Hystaspes as say- 
ing, that all corruptible things will finally be con- 
sumed by fire. On 2 another occasion he states that 
the perusal of their books, as well as of those of the 
Prophets, had been prohibited through the insti- 
gation of the wicked Daemons, lest the readers 
should be led to the knowledge of the truth ; but 
that, notwithstanding the prohibition, the Christians 
continued to read them. 

1 Apol. I. p. 66 C. 

2 Apol. I. p. 82. C. See Casaubon's remarks on this state- 
ment of Justin, Exercit. ad Baronii Annales, i. 11. 



K 2 



CHAPTER VIII. 



AN EXAMINATION OF THE QUESTION, WHETHER 
JUSTIN QUOTED THE GOSPELS WHICH WE NOW 
HAVE ? 

1 Lardner, in his account of Justin, conceives 
it to be plain, "that our Gospels are the books 
Justin made use of, as authentic histories of Jesus 
Christ." Since, however, the controversy respecting 
the origin of the first three Gospels was raised in 
Germany, the correctness of the inference, which 
seemed so plain to Lardner, has been questioned; 
and in our own country, a Prelate, who occupies 
a place in the foremost rank of Biblical Critics, 
has expressed a decided opinion, "that Justin did 
not quote our Gospels." If I venture to state the 
reasons which induce me to withhold my assent 
from the opinion so expressed, I trust that I shall 
be acquitted of the rashness and presumption of 
unnecessarily opposing myself to one, for whose 
learning and acuteness I cannot but entertain the 
greatest respect. But, professing as I do, to give 

1 C: edibility of the Gospel History, c. x. § 9. 



JUSTIN MARTYR, 



133 



an account of the writings and opinions of Justin 
Martyr, the reader will reasonably expect from me 
some notice of this important question. The prin- 
cipal value of the writings of the Fathers consists, 
perhaps, in the testimony which they bear to the 
authenticity of the books of the New Testament. 

It is certain that the only book of the New 
Testament expressly referred to by Justin, is the 
Revelation, which he ascribes to the Apostle St. 
John. Yet it is scarcely possible to conceive that 
he had not, in the course of his travels, and during 
his residence at Rome, met with most of the other 
books which now compose our Canon. On the 
supposition that he had met with the present- 
Gospels, the same reasons would have induced 
him to make his quotations from them, which in- 
duced the Church to admit them into the Canon, 
in preference to all the other narratives of our 
Saviours life and ministry. If he did not quote 
them, we must either suppose that he was unac- 
quainted with them ; or we must admit that a 
document then existed, which Justin deemed to be 
of greater authenticity than our present Gospels, 
but which has since been lost. 

1 Dodwell, in his Dissertations on Irengeus, has 



1 Diss. I. c. xl. 



134 



JUSTIN MARTYR. 



stated the following reasons for thinking that the 
books from which Justin made his quotations 
were our present Gospels. 1 He calls them Gos- 
pels — 2 the passages which he quotes are extant 
in our Gospels, with very little variation, and the 
insertions of passages from Apocryphal Books are 
very rare — 3 the account which he gives of the 
origin of what he terms aVojuvr^iovEUjuaTa r <uv 'Atto- 
aroXuyv corresponds with the origin of our Gospels, 
viz. that two were written by Apostles, and two by 
companions of the Apostles. Moreover 4 Irenseus, 
who was nearly contemporary with Justin, speaks 
as if it was a fact universally acknowledged, that 
there were only four Gospels ; and assigns reasons 

1 ol diroaroXoi kv rolg yevo/J.ivoiQ vir avraiv ai:o\xvr][xovs.v- 
fxaffiv, a KaXeirai evayykXia. Apol. I. p. 98 B. Bishop Marsh 
supposes the words a KaXeirai evayyeXia to be an interpo- 
lation. 

2 Dodwell's words are, Turn et ex ipso Justino qui e nostris 
Evangeliis loca plurima adduxit, et quidem id castissime, raro 
admodum immistis Apocryphis. 

3 kv yap toiq aTrofjunifiovevfjiaffiv a <j)r}jj.i V7r6 tu>v 'AttootoXcov 
avrov Kal ru>v ktct'ivoiQ TrctpaKoXovdrjaavriov (rwrerd-^dai. Dial, 
p. 331 D. Dod well's remark is, S. Lucse verba ipsa respexisse 
videtur, too^e ku/j.oi tt a pyxoXov Osteon. 

4 Tatian, Justin's scholar, composed a Diatessaron. Eusebius 
Hist. Eccl. L. iv. c. 29. Theodoret Hseret. Fab. L. i. c. 20. 
The assertion, therefore, of Victor Capuanus that Tatian's har- 
mony was called did irirTs. is either erroneous ; or, with Ittigius, 
we must read irdvriov for irkvTe. According to Epiphanius Haer. 
26 or 46, some called Tatian's Diatessaron the Gospel according 
to the Hebrews. 



JUSTIN MARTYR. 



135 



why there could neither be more nor less than 
four. 

The learned 1 Prelate, however, to whom I have 
alluded, thinks that the expression airofxvr\iiov^vixaTa 
T(Zv ' Atto(tt6\u)v is wholly inapplicable to our present 
Gospels. For, 

I. "The term 'ATroju^uovtu^uara denotes not 
several works, each written by a different person, 
but simply one work." The title *Bevo<f>uvTOQ 
aTTOfxvr\ixovivf.iara is used to denote a single work 
composed by a single author; consequently, aVojuvrr 
lAovzvfjLara rwv 'A7ro(TroAwv must mean a single work 
composed by more than one author. But is this 
a necessary inference ? The title Hfvo^wvroc aVo^vn- 
fiovivjAara means a collection of such sayings and acts 
of Socrates as were remembered by Xenophon ; 

in like manner, aTro/ULvr^noveviuaTa twv 'A7ro<TToAa>v 

means a collection of such sayings or acts of Christ 
as were remembered by the Apostles. But the 
recollections of each Apostle might be recorded 
in a separate book. One book might be entitled 

aTroiivY)iiovz\)fxaTa. MarOmov, another aTrofAvr)fA,ovzvfJiaTa 

'Iwttwou, while the general title might be aVo^v*)- 

imoveviLiaTa tujv AttootoAwv. 

1 See Bishop Marsh's Illustration of his Hypothesis, Ap- 
pendix, Sect. 3. 



136 



JUSTIN MARTYR. 



II. "If Justin had departed from the common 
use of this title, and had meant to describe four 
different Gospels, written by four different authors, 
two of whom were not Apostles, he would surely 
not have adopted the title twv ' AttogtoXwv, as appli- 
cable to all four; he would not have used the title 
Memoirs by the Apostles, if only two out of the 
twelve were concerned in drawing them up." The 
material part of this objection had been antici- 
pated by 1 Bishop Pearson, who, in speaking of 
the passage of Eusebius, in which the account 
given by Papias of the origin of St. Mark's Gospel 
is recorded, observes that the Gospels of St. Mark 
and St. Luke were understood by the ancients 

to be awo/JLvriiiicvEviuLCLTa Tlkrpov kol YlavXov. The 

term aVo/iviijuovevjuara rwv ' AttocttoXwv, therefore, 
applies to them as well as to the other two Gos- 
pels. But the learned Prelate seems to lay great 
stress on the article twv, and to infer from it that 
all the Apostles must have been concerned in 
drawing up the work. Let us, however, suppose 
that Justin had our present Gospels before him; 
by what more appropriate title could he refer to 
them, when addressing a heathen Emperor or a 

Jew, than by that of ctTrouv^ovEU/uara tujv Attogto- 

1 Sic Marci Evangelium credebant Veteres nihil aliud fuisse 
quam Petri d.7ronvrifxovev/JiaTa. Vindiciae Ignatianae, Pars I. 
c. 6. p. 297. The passage of Eusebius is in Hist. Eccl. L. iii. 
c. 39. 



JUSTIN MARTYR. 



137 



Awv? The fallacy, if I may venture to use the 
term, lies in assuming that Justin refers to a work 
actually existing under the title of airoixvr]fxo\^\)fxara 
rwv 'ATTocrroXwv, whereas the expression is Justin's 
own, intended to convey to a heathen or a Jew 
a correct idea of the nature of the works which 
he quotes. The works were known to Christians 
by the title 1 evayysXia, as is evident from the clause 
which the learned Prelate wishes to expunge as 
spurious ; and had Justin been addressing Christians, 
he would have used that title. But it is further 
urged, that " Justin's constant practice is to name 
the author from whom he quotes ; and if we consult 
his numerous quotations from the Old Testament, 
we shall find that he does not content himself 
merely with saying, as it is written by the Prophets 
or by the Prophet, but that he adds by what Pro- 
phet." If this statement were more strictly correct 
than it is, satisfactory reasons might be assigned 
why Justin, in disputing with a Jew, should specify 
the book of the Old Testament to which he ap- 
peals, and yet not mention the particular Gospel 

1 See the quotation in p. 134. note 1. There are two other pas- 
sages in which the word tvayyeXiov is used to signify a written 
Gospel : one in p. 227 C. where Trypho says that he had read 
the precepts delivered kv rw Xeyojjeva) evayyeXia) ; the other in 
p. 326 D. where Justin says, kcii kv to> evayyeXiu) ykypcnrTai 
£i7ru)v, Tlavra /uot 7rapa^e^orat vtto tov 7rarpoc, Kal ovdelg yiy- 

VU)(TK£l TOV UaTEpa eI [Mr/ 6 VIOQ, OV()£ TOV VlOV El fj)) O YlaTrjp t 

Kai olg av o vlog d-n-oKaXv^r], an evident quotation by memory 
from Matthew xi. 27. 



138 



JUSTIN MARTYR. 



which he is about to quote. In quoting the former, 
the object of Justin would be to influence Trypho's 
judgment, by appealing to an authority which the 
Jews held in the highest veneration ; and he would 
naturally be minute and precise in his reference. 
But in quoting the New Testament, the authority 
of which was denied by the Jews, his object would 
be not so much to convince Trypho, as 1 to state 
certain facts ; the same exactness of citation would 
consequently be useless. 2 On one occasion he 
appears almost to apologise for quoting the Sacred 
Books of the Christians. Should it be said, that 
in his first Apology, addressed to an heathen Em- 
peror, Justin is no less exact in specifying the 
Prophet, whose book he quotes, we reply, that 
the principal object for which Justin there refers 
to the Books of the Old Testament, is, to show 
that the Prophecies respecting the Messiah were 
fulfilled in Jesus. It was important, therefore, 
to quote the precise words of the Prophecy ; and 

1 Thus, in the first Apology, where he says that the Christians 
gave to the Prince of Evil Daemons the titles Serpent, Satan, 
and Devil, he adds wc ical eic twv rj/uerepwr avyypafifjidTwv epev- 
yriaavreg pade'iv Zvvaade. p. 71 A. 

2 ETCEihi) yap dviyvwg, 10 Tpvtywv, (hg avrog 6/jo\oyrj(rag 
£0J?c> rd V7r' ekeivov rov aojrrjpog rj^iojv ZiSayBivTa, ovk dro- 
ttov vofii£(o 7re7ron]icivai /cat /Bpa^e'a tCjv eke'ivov \6yia 7rp6g 
Toig 7rpo(pr)TiKo!g ETri/jiPricTdEtg. p. 235 D. If Trypho had 
not admitted that he had read the precepts delivered by 
Christ, Justin would have thought it unseasonable to quote 
them. 



JUSTIN MARTYR. 



139 



Justin, with the view of proving that he does quote 
accurately, introduces his quotations by a short 
history of the Septuagint Version ; in order that 
the Emperor may, by referring to a work so gene- 
rally known, satisfy himself of their correctness. 
The difference between the two cases is, that, in 
quoting the Old Testament, Justin appeals to an 
authority ; — in quoting the New, he does not : 
and this difference sufficiently accounts for the 
different manner in which the quotations are 
made. 

III. Another objection is, that Justin is very 
exact in his quotations from the Old Testament; 
from which circumstance it is inferred, that, if he 
had quoted our present Gospels, the same verbal 
coincidence would have been found in the quota- 
tions from them. But is Justin really so exact 
in his quotations from the Old Testament as this 
objection represents ? In 1 Apol. I. he ascribes to 
Zephaniah a passage which is found in Zechariah 
ix. 9. and which he himself gives to Zechariah, 
in the 2 Dialogue with Trypho. In 3 another pas- 

1 p. 76 D. The latter part of the quotation agrees more 
nearly with the quotation of the same passage in Matt. xxi. 5. 
than with the Septuagint. There is not a verbal coincidence in 
the two quotations by Justin. 

2 p. 273 A. In p. 268 B. he gives Malachi iv. 5 to Ze- 
chariah. 

3 p. 74 C. In p. 269 B. he mixes together Numbers xxvii. 
18. 20. xi. 17. and Deut. xxxiv. 9. 



140 



JUSTIN MARTYR. 



sage he has mixed together Numbers xxiv. 17. 
Isaiah xi. 1. and li. 5. In 1 another he appears to 
have mixed together Isaiah vii. 14. and Matthew 
i. 23. In 2 another he professes to quote the Pro- 
phet Mieah, v. 2., but gives the words precisely 
as they stand in Matthew ii. 6. In 3 another he 
has mixed together Isaiah Ixv. 2. and lviii. 2. In 
4 another he ascribes to Isaiah a passage, part of 
which is found in Jeremiah xxvii. 3. In 5 another 
he ascribes to Jeremiah a passage which is found 
in Daniel. These instances, to which many 6 others 
might be added, are surely sufficient to prove that 

1 p. 74 E. 

2 p. 75 D. 

3 p. 76 A. 

4 p. 84 B. See also p. 89 A. 

5 p. 86 E. 

6 In p. 344 B. Justin states a circumstance respecting Jesus, 
the High Priest mentioned in Zechariah iii. which is not found 
in Scripture. In p. 232 D. he assigns to Hosea a passage 
which, in other places, he rightly gives to Zechariah. In 
p. 367 C. we find on iv rto 'Hcra/cc XeXeKrai V7r6 rov Qeov 
Tcpoq rijv lepovactkrijx, otl kirl rov KaraKXvafiov rov Nw£ kawaa 
(re, which Thirlby, with reason, conjectures to be an erroneous 
quotation from memory of Isaiah liv. 8, 9. One of Middle- 
ton's charges against Justin is founded upon his negligent 
mode of quoting Scripture ; and it is remarkable, that all the 
instances are taken from the Old Testament. Enquiry, p. 161. 
In Apol. I. p. 95 A. Justin speaks of Moses as feeding his uncle's 
flock, tov irpdg /J-rjTpdg dtlov, in Arabia. See Thirlby's Note. He 
says also, that, as the bodies of the younger Israelites grew during 
their journey through the wilderness, their clothes grew also, 
ciWd kcu ret Toiv veuripiov (ti^v/uara) crvvr)v£,a.P£ t Dial. p. 361 D. 
See Deuteron. viii. 4. 



JUSTIN MARTYR. 



141 



Justin is not uniformly accurate in bis quotations 
from the Old Testament. The strictest verbal 
coincidence is observable in the quotations from 
the Psalms ; for which 1 Thirlby seems satisfactorily 
to account, by remarking that the Psalms always 
formed a considerable part of the service of the 
Churchy and thus were impressed more accurately 
on the memories of Christians. 

Let us now consider in detail the passages in 
which Justin expressly refers to the aVo^vr^iovsu- 

Apol. I. p. 75 A. Kai o airo- 

araXug irpog aurrjv r»/v irapfttvov kcit e/cctvo rou 
Kaipov £vriyye\'i(jaTO avrrjv H7ra]v, I$ou GvWfyei tv 
yctGTpi zk 7rv£VjmaTog ayiov, Kai ts&i viov, Kai viog 
vipiGrov /cXrj0J7<T£rat, /cat KaXtaeig to ovo/ma avrov \k]govv' 
avTog yap gwgu rov Aaov avrov airo tcjv ajjLapnwv 
aurwv, a>c oi aTTOjuvrjfAOvevGavTtQ iravra ra 7Tfpt rou 
Gbyrrjoog r)fXb)V Irjaov XpiGTOV f§i'£a£av. The former 

part of this quotation is found, though the words 
are not precisely in the same order, in Luke i. 
31, 32 ; the latter in Matthew i. 21. Justin joined 
the two quotations together, perhaps from error of 
memory, perhaps by design. 

P. 98 B. oi yap AttogtoXoi Iv roig yivo/ntvoig inr 



142 



JUSTIN MARTYR, 



avjwv aTTOixvr)fxov^vfj.a<JLv, a KaXfiTai tvayytXia, o'vtwq 

Trap&ioKav EVTtTaXQai avTo7g tov h)Govv Xa{36vTa a^TOv, 

zvyapiGTr]GavTa wrziv, tovto iroiziTt ag Tir}v ava/uvriaiv 
. <- * > \ «■» i \ \ i i/ 

filOV TOUT EGTl TO GlO/Ua JUOV. Kai TO 7TOT?JQlOV OJJLOUCQ 

XafiovTa Kai tvyapioTYivavTa tnrtiv, tovto Igti to aip.a 

fiov' Kai fuovoig avTolg /ueTa^ovvai. Here Justin evi- 
dently means to give the sense, not the exact 
words, of Scripture. 

P. 98 D. In this place there is no quotation ; 

but Justin States that the airoi.ivr)uovzviAaTa tljv 
AnoGToXwv , or the avyypafXfxaTa twv Y\po^r\Td)v^ were 

read in the assemblies of the Christians every Sun- 
day. Unless, therefore, the aTro^vYifAovtv/naTa here 
alluded to were our present Gospels, we must sup- 
pose that a work, esteemed to be of so high au- 
thority as to be publicly read in the Church, had 
wholly disappeared in the interval between Justin 
and Irenseus, who recognised only our present 
Gospels. Is this probable? 

Dial. p. 328 13. ol yap OeiopovvTeg uvtov egtuv- 
ptofJLtvov Ta\ KttyaXag SKaaTog ek'ivow, Kai to. \tiXr] 
tGTpztyov, Kai toic; fxv^WTrjpGiv tv aXXoiQ (1. aXXi'iXoig) 
SitpivovvTEQ iXtyov tipwvtvoptvoi ravra, a Kai tv rote 
anojuvrnuovtv/naGi twv AttootoXljv avTOv ytypanTai, Ylov 
Oeov eavTOV tXeyt, KaTafiaq TrtpinaTtiTU), ffWffarw aoTOv 

6 Gcoc. Justin in this instance has evidently, in 



JUSTIN MARTYR. 



143 



quoting from memory, mixed up with Matthew 
xxvii. 42. words from Psalm xxi. 7. to which he had 
just referred. 

P. 329 C. GiyricravTOQ avrov Kal /u»//ctri zirl YiiXarov 
airoKp'ivaoOai jurjStv /uriStvl fiovXo/uiivov, ojq kv roie airo- 
fj.VKifioViVjj.aat tojv KiroaToKwv avrov §£§>jAa>rai. This 

is a reference, not a quotation. 

P. 331 B. Kal yap ovroq o &ia|3oXoc a/ua toj ava- 
firjvai avrov airo tov Tvorajiov tov Yop&avov, ttjc (pojvrjq 
avTh) XiyduaY)Q , Yloq fiov el at), kyoj GY)fAzpov yzykvvr)Ka at, 
kv toiq aTroixvY)fAovzvf.iaai tojv AttogtoXwv yiypairTai irpoa- 
tXOivv aurw Kal 7raoa£wv fJL*\pl tou uttzlv aurw, YlpoaKV- 
vt)g6v fxoi' Kal awoKp'ivaaOai aurw Toy Xpiarov, ''Ynaye 
oniGO) fiov, Sarara, Kvpiov tov Qtov gov TrpoaKvvt'iGUQ 

Kal avTw p.6vo) XaTpzvauq. In this passage Justin ap- 
pears to have referred to Luke iii. 22. iv. 8. but, 
quoting from memory, to have cited the words of 
Psalm ii. 7. instead of Luke iii. 22. Is there not 
also reason for suspecting that Justin, in arguing 
with a Jew, might think that he added weight to 
his argument, by substituting for the actual words 
of the Gospel, words from the Old Testament, 
which the Jews themselves interpreted of the Mes- 
siah 1 ? It ought, however, to be observed, that 
the Codex Bezse in Luke iii. 22. gives the words 



1 Compare p. 316 D. 



144 



JUSTIN MARTYR. 



as Justin quotes them ; and that 1 Clemens Alexan- 
drinus, who certainly quoted our Gospels, gives 
them in the same manner. They appear also to 
have been extant in the Gospel used by the 
Ebionites 2 . 

P. 331 D. kv 

vtto twv AttootoXwv aVTOU Kal TWV EKUVOIQ irapaKQ- 
XnvOrjadvTwv ovvTtTayOai, on c$pa)g, watl Opo/ufioi, 
KaTtyeiTO avTov tvyo/jievov Kai Xeyovroc? TlaptXOtTw, 

a SwaTov, to ttot^lov tovto. Here Justin evidently 
quotes Matthew xxvi. 39. though he adds from 
Luke xxii. 44. a circumstance which gives great 
weight to his argument ; his purpose being then to 
show that the prediction in Psalm xxii. 14. was 
actually accomplished in Christ's sufferings. 

P. 332 13. 07TEO Kal ev ro?c aTTOjuvriinovEviiiam twv 
' AttootoXwv avTov yiy pauTai ytvofibvov. And shortly 
after, wg airo twv aTro^vrjjuovo^arwv EyaOofitv. Here 

are only references. 

1 avriica yovv /3ci7rrt£ojU£V« rJ Kvpia) aV ovpav&v e7rr)\r)cre 
rfxjjvi] jiaprvQ ijyaTTYifxevov' Ytog fiov el av dymrrfrog, f.yto at/fxepop 
yeyivvrjKa as. Psedag. L. i. c. 6. p. 113. Ed. Pot. 

2 Epiphanius Hser. x. or xxi. § 13. rat (piovrj iyivero U rov 
ovpavov, \eyovaa, av fiov ft vlog 6 dyaTrrjTog, iv ooi rjv^OKrjcra. 
rat irdXiv, kyu> ai\[itpov yey evi'ijKa <re. In § 3. Epiphanius 
says, that the Ebionites used the Gospel of St. Matthew (but 
corrupted and mutilated, § 13.), and called it the Gospel ac- 
cording to the Hebrews, affirming that Matthew alone wrote in 
Hebrew. 



JUSTIN MARTYR. 



145 



P. 333 B. Kal yap tnro^i^ovg to irvzvfia zttI tio 
GTavpio £i7T£, YlaTEp, uq yfipaq gov Tra^aTiOefxai to 
irvEv/ua jUou, cog /ecu £/c twv aTTopLvr\f.iovtvfiaTwv Kai tovto 

'ipaOov. This quotation agrees with Luke xxiii. 46. 
In the received Text we find ira^adr\GOfjiai, instead of 
7rapan'0£juai ; but the latter is marked as a various 

reading. Again, TavTa ziprjKtvai £v toIq aTTOfxvriixovzv- 
HClgi yiypairTcti, kdv /j.rj 7TEpiGGZVGri v/uwv r\ SiKaioGvvrj 
irXuov twv ypa/jjULCiT^wv Kal (j>apiGa'iwv, ov ^urj eiGeXOrjTE 

uq rr\v fiaGiXdav twv ovpavuv, which agrees with 
Matt. v. 20. 

P. 333 D. wg Kai cv rote aTronvr)fiovzviAaGi twv 
AttogtoXujv $r}\ovTai ytyzvrijutvov. Here is only a 
reference. 

P. 333 E. Kal to UTrfiv (JLiTuyvojuaKevai avTov ITeroov 
iva twv AttogtoXwv, Kal ytypatyQai ev tolq a7ro/uvr]juo- 
vzvjAaGiv aitTOv yEyzvYifxivov Kal tovto, /uetci tov Kal 
aXXovg $vo aStXtyovg, vlovg ZfjSfScuou ovTag, fxtTwvo- 
fiaKtvai ovofiaTL tov Boav£Q-y£C, o sgtiv, viol (3povTrig, 

Gr)fxavTiKov r\v tov avTov skuvov uvai. Here, although 
there is no quotation, there is an evident allusion 
to Mark iii. 17. 

P. 334 B. avaTuXavTog ovv Kai £v ovpavw afxa tw 
yivvy]Qr\vai avTov aGTepog, wg ytypairTai ev tolq ano- 

fj.vY]fiovtvfxaGi twv AttogtoXwv uvtov, ol a7ro Apaj3/ac 

; » t » / / \ 

/mayoi, £/c tovtov tiriyvovTtg, nuozyevovTO Kai ttqog- 



146 



JUSTIN MARTYR. 



iK.vvr\aav avTw. Kai oti ry Tp'iTij rijuepa i/neWsy dvaorij- 
GEaQai jueto. ro aravpu)Orjvai, ykypairTai ev toIq aTro^ivrf- 
jxovEVfxaaiv, on oi airo tov ykvovq vjuaov gv^tovvteq 
aura) iXtyov {oti) Aet£ov rj/ulv crrj^eiov, Kai awtKp'ivaTO 
avroig, Tzved irovripd Kai fxoi^aXig g^/ueiov eVi^ts!, Kai 
artfxfiov ov So0>J(7£rcu auro?c, *t yur) to gyj/uieIov Ituva. 

In the former part of the passage, though there 
is no quotation, there is a manifest reference to 
the second chapter of St. Matthew: and in the 
latter part there is an almost exact verbal coin- 
cidence with Matthew xii. 39. 

P. 327 B. Kai vlov Oeov yty pafifxzvov avTov ev toiq 
airofivr)fJiov£viJiaGi twv Attogt6\u)v avTov iyovTtq. Here 

is no quotation. 

The inference which I am disposed to draw 
from the consideration of the above passages, is, 
not that Justin quoted a Narrative of our Saviour's 
Life and Ministry, agreeing in substance with our 
present Gospels, though differing from them in 
expression; but that he quoted our present Gos- 
pels from memory. This inference is, as it ap- 
pears to me, equally deducible from those passages 
which he quotes without any express reference to 
the a.TToixvr\}jLovEVfxaTa twv KttogtoXwv. It is, more- 
over, necessary always to bear in mind, as has 
been already observed, that Justin does not ap- 
peal to the New Testament, as an authority ; he 



JUSTIN MARTYR. 



147 



wishes merely to give a true representation of the 
doctrines and precepts of the Gospel ; and for 
this purpose, it was sufficient to express the mean- 
ing without any scrupulous regard to verbal ac- 
curacy. 

IV. It is objected that " Justin has quoted from 
his Memoirs by the Apostles, what does not exist, 
either in sense or substance, in any of our four 
Gospels." In p. 315 D. we read kcu tote e\9ovtoq 

tov \r\aov etti tov IopSavrjv TTOTapLOV) ivOa o \(s)avvr)Q 

f|3a7TTt^E, KCITeXQoVTOQ TOV Yk]GOV ETTI TO VCtop, KCll 7TVp 

avrityOri ev tw lopSdvy, /cat ava^vvTog avTov airo tov 
vSaTog, irzpiGTepdv to dyiov wvEv/na ETrnrTrjvai £7T* 

avTov Eypaxfsav ol a7rooroXot gvtov tovtov tov Xpiarou 

»ijuwv. The construction of this sentence is not 
very clear, and it has, in consequence, been con- 
jectured that we ought, instead of dvri^Ori, to read 
dvrj^Qai. Grabe, 1 who has discussed the passage 
at considerable length, retains the old reading, 
and wishes to restrict the words iypa^av ol 'Ano- 
(jtoXoi to the latter part of the sentence, so that 
the authority of the Apostles is appealed to only 
in confirmation of the descent of the Holy Spirit 
in the shape of a dove. This fact Grabe supposes 
Justin to have obtained from the present Gospels, 
and to have added the statement respecting the 



Spicil. T. I. p. 19. 
L 2 



148 



JUSTIN MARTYR. 



fire from tradition. 1 Lardner appears disposed to 
acquiesce in this solution of the difficulty, which 
derives support from the fact, that, in quoting from 
the Old Testament, Justin sometimes mixes up 
statements not found in the Sacred Volume. I 
have 2 already referred to a statement respecting 
Joshua, the High-Priest, who, according to Justin, 
is said to have been clothed in filthy garments, 
because he had married a fornicatress ; a statement 
of which there is no vestige in the Prophet Zecha- 
riah. I referred also to the following statement, in 
p. 361 D. respecting the children of Israel in their 
journey through the wilderness, wv Kal ol i/udvTeg 

twv viroSri /licit h)v ovk kppayr)Gav, ov$s avTcl ra vno^tifxaTa 
£7ra\ai(i)9r], ovBe to. ev^u/LiaTa KaTtTplfirj, aXXcl Kal ra 

tujv vEd)Tepu)v <7ui't/u£ave, where manifestly referring 
to Deut. viii. 4. and xxix. 5. he has mixed up 
facts derived from some other source than Scrip- 
ture. It is not, therefore, improbable that Justin 
obtained the statement respecting the fire from 
tradition, and added it to the Gospel narrative. 
The learned Prelate, however, whose opinions on 
this subject I am venturing to controvert, thinks 

1 Credibility, c. 10. § 8. 

2 See p. 140. note 8. Thirlby supposes Justin either to have 
confounded Joshua with Hosea, who was commanded to take such 
a wife, c. i. 2. or to have had in his mind Ezra, c. x. 18. where 
the sons of Jeshua, the son of Jozadak, are said to have had 
strange wives. 



JUSTIN MARTYR. 



149 



that Justin quoted the Gospel according to the 
Hebrews, which was also called the Gospel 
according to the twelve. For, according to 
1 Epiphanius, it was recorded in that Gospel, that 
after Christ had ascended out of the water, and 
the Holy Spirit had descended, and the voice had 
come from heaven, a great light shone around the 
place. It has been observed, that in Justin the 
tire is said to have been lighted when Jesus de- 
scended into the water ; whereas, in the Gospel 
according to the Hebrews, the light shone after 
Jesus had come up out of the water; a difference, 
not merely of words, but of fact. The learned 
Prelate, however, considers this difference of no 
importance. To 2 Dodwell it appeared of so much 
weight that he was induced to conclude from it, 
that Justin did not quote the Ebionite Gospel, 
but obtained the account from tradition. Lardner 
suggests that the words irvp dvrj^0»j may be nothing 
more than a particular explication of the words 
avtio^QriGav ol ovpavol in our present Gospels. Is 

1 Part of the passage is quoted in p. 144. note 1. ml u>e dirjXdev 

a7ro tov vfiarog, k. t. I. Kal evdvg 7repu\n/j.\pe tov 

tottov (J)WQ fxiya. The author of the Tract De Baptismo Hae- 
reticorum, printed with Cyprian's works, says that a similar 
account was given in an heretical forgery extant under the 
title, Praedicatio Petri. Item, quum baptizaretur, ignem super 
aquam visum. Quod in Evangclio nullo est scriptum, p. 30. 
Ed. Oxon. 

2 Diss, in Irenaeum, II. § 9. 



150 



JUSTIN MARTYR. 



it not more likely, that they arose out of the de- 
claration of the Baptist, that he who was to come 
after him would baptize with the Holy Ghost and 

with fire f 

The learned Prelate urges another 1 passage, in 
which Justin quotes a saying of our Lord, not to 
be found in our present Gospels, &o kcu 6 v/jtirepoQ 

Kvpiog 'IrjaovQ Xotffrdc £i7T£v, Ev olq av Vfiag Kara- 

Xafito, ev tovtoiq Kal Kpivu. This saying of our 
Lord is also quoted by 2 Clemens Alexandrinus ; 
and, because Clemens has on another occasion 
expressly quoted the Gospel according to the 
Hebrews, the learned Prelate argues that both 
he and Justin obtained the saying from that 
Gospel. But this is surely to draw conclusions 
from very insufficient premises. We find in 3 the 
Acts of the Apostles a saying of our Lord, not 
recorded in the Gospels ; why might not the 
saying in question have been handed down in 
the same manner by 4 tradition ? 

I will conclude my remarks on this interesting 
1 Dial. p. 267 A. 

- Quis dives salvetur ? § 40. T. II. p. 957. Ed. Pot. Cle- 
mens does not ascribe the saying expressly to Christ. 

3 c. 20. v. 35. 

4 See Jones on the Canon, T. I. Appendix, Part 2. § 12. 
Grabe, Spicil. T. I. p. 327. 



JUSTIN MARTYR. 



151 



question, with the words of an 1 able writer, who, 
at the same time that he protests against a gross 
misrepresentation which had been made of the 
learned Prelate's opinion, thus expresses his dis- 
sent from the opinion itself. " In fact, the modern 
German Divines appear to have been the first who 
thought the verbal diversity of Justin's quota- 
tions from the present Text of the Evangelists 
to be of any consequence. As a question of cri- 
ticism, I own it is a difficult one ; and, did I 
think that Justin had not quoted our present 
Books, I should not hesitate a moment to avow 
it. But when we reflect that there is no differ- 
ence in the facts mentioned ; that the verbal 
coincidence is sometimes exact, and sometimes 
so great as to appear exact in a translation; that 
Justin calls his books by the name of Gospels, 
and says that they were written by Apostles and 
Apostolick men, which precisely corresponds with 
ours, two of which are by Apostles, and two by 
Apostolick men; and that Irenseus makes no 
mention of any other Books so similar to ours, 
as Justin's were, if they be not the same : when 
we reflect on these things, we shall find it hard 
to believe that Justin quoted any other Gospels 
than ours. If, however, it be thought neces- 
sary, notwithstanding all this, to grant that he 

1 Everett, Defence of Christianity, &c. p. 474. 



152 



JUSTIN MARTYR. 



did not quote our Books, then it will be an in- 
ference scarcely less favourable to Christianity, 
that a set of Sacred Writings, different from 
ours, did yet testify to the truth of the same 
facts." 



CHAPTER IX. 



CONTAINING ILLUSTRATIONS OF THE PRECEDING 
CHAPTERS FROM THE WRITINGS OF TATIAN, 
ATHENAGORAS, AND THEOPHILUS, OF ANTIOCH, 
WITH ADDITIONAL REMARKS. 

Page 10. note 1. Tatian uses the words Oeo- 
\oyfiv, OeoTToiuv to signify what we express by the 
word Deify, p. 149 D. 157 B. Athenagoras uses 
QtoXoyuv in a sense approaching more nearly to that 
in which it is used in the Hortatory Address. Le- 
gatio, p. 18 D. 24 C. Otonoifiv means to Deify, in 
24 B. D. 

P. 12. 1 In the Dialogue with Trypho, Justin 
alludes to the charge which was brought against 
the Christians, of eating human flesh, and of in- 
dulging in the most horrible sensuality. 2 Tatian 
alludes to the same charge, and complains of the 
injustice of condemning the Christians merely be- 
cause they were Christians. 3 Athenagoras com- 

1 p. 227 B. referred to in chapter VI. note 4. p. 115. 

2 p. 149 B. 158 D. 162 D. 164 A. 

3 Legatio, sub in. p. 2 C. 3 A. 4 C. 7 D. 34 D. 38 B. 



154 



JUSTIN MARTYR. 



plains that the Christians were not allowed the 
liberty, which all other subjects of the Roman em- 
pire enjoyed, of worshipping the gods whom they 
preferred ; and that they were persecuted only on 
account of their name : he affirms also, that no proof 
was ever brought forward that they were guilty 
of the crimes laid to their charge. The same ca- 
lumnies are noticed by 1 Theophilus. 

P. 12. note 2. 2 Theophilus also plays upon the 
words XpidTOQ and X^arog. 

P. 13. In Apol. I. p. 64 D. Justin says, that 
the Christians prayed for the Emperors. So also 
Athenagoras, Leg. sub fin. Theophilus, L. i. p. 76 D. 

P. 22. note 1. 3 Athenagoras speaks of the koivv 

Kal (pvdiKrj ivvoia. We find also rd alwvia SUaia, Dial. 

p. 246 A. 

P. 48. note 3. 4 Athenagoras quotes the same 
passage from the second Epistle of Plato, and thus 

argues upon it, dp' ovv o rov atSiov vovv Kal Xoyw 
KaraXaiufiavojuzvov 7rEpivoy<raQ Geov, Kal ra £7ri<7VjU- 

1 L. iii. p. 119 B. 126 D. 

2 eyu) fiev ovv 6/xo\oyoi eivat Xpiariavog, Kal (popu> to Qto- 
(piXeg ovofxa tovto, k\Tri£b)v evxprjarog dvai rw 0t£. L. i. p. 69 
B. Compare p. 77 B. 

3 De Mort. Res. p. 54 D. 

4 Legatio, p. 26 A. 



JUSTIN MARTYR. 



155 



/3fj3)7/cora aura) e^siwwv, to ovrwg ov, to [iOVO<j>vEg , to 
ayaflov aV avVou aTro^to^uevov, 07T£p £0ttiv aXiJflaa* Kal 
Trtpl 7rpa>ri7c Suva/U£a>g* /cat wg tteqI tov ttclvtwv fiaaikta 
irdvTa egtI, Kal ekeivov evekev navTa, Kal ekeivo aiTiov 
7ravTd)V* Kal irEpl Su'o Kai TjOi'a* SzvTtpov 7T£pi, Ta 
$£UT££>a* Kal Tpnov irspl, Ta Tpna' 7TEpl twv ek twv 
aiadr\Twv yr\g te Kal ovpavov XEyo/uEVWv yEyovivai (jleiZ>ov 
»/ KaO EttVTOV TCtXr)0£C jua0£?v £vo7u(7£v J r) ovk egtiv 

elttelv. He had just before said, nXaVwv to, aXXa 

Eirkywv, Kal amog Eig te tov dyEwr)TOV Qeov Kal Tovg 
U7ro tou ay£vvi7Tou Eig KOGfxov tov ovpavov yeyovoTag, 
Tovg te TrXavriTag Kal Tovg awXavEig ciGTEpag, Kal Big 
Aal/uovag te/ulvei' wspl wv Aaifxovwv avrog a7ra£;uuv Xfyav 

T0lg TTEpl aVTWV ElpY]KOGLV 7TpOGEyElV tt£tOi. Theil folloWS 

a quotation from the 1 Timseus of Plato. If Athe- 
nagoras had supposed that the writings of the 
Greek Philosopher contained any intimations of the 
doctrine of the Trinity, here, surely, was a favour- 
able opportunity for introducing the subject : but 
he is silent. 

P. 53. 2 Athenagoras, in like manner, appeals 
to the belief of the Christians in the Doctrine of 
the Trinity, for the purpose of defending them 
against the charge of Atheism, Tig ovv ovk av aVo- 

pr)Gai, Xf'yovTag Oeov naTEpa Kal vlov Qeov Kal TTVEv/ua 
ayiovj <$EiKvvvTag avTwv Kal Tt)v tv Tij evwgel Svvafiiv, 

1 Tom. HI. p. 40. Ed. Serr. 

2 Legatio, p. 11 A. 



156 



JUSTIN MARTYR. 



Kal tyiv kv ra£« cWoetnv, aKovaag dQLovg KaXovfit- 

vovg ; he had before said, 1 ouc* yfifig dO&oi, vtf ov 

Xoyw SeS^jUtovpy^rai Kal tw 7rap auroy Trvev/mari auv- 
t^erai ra iravra, rovrov uc^oreg Kal Kparovvrzg Gtov. Ill 

2 a subsequent passage we find uVo fxovov $1 wapa- 

TrEfnrofXivoi rovTOV } ov t'awg (f. iaaoi) Qzov, Kal rov 
Trap' avrov Xo-yov tlSivai, rig »J rov 7rai$og wpog rov 
jrarepa kvorr^g, rig >J rov rrarpog wpog rov vlov KOivuivla, 
rl to Trvtvfjia, rig ij rwv togovtwv tvwaig Kal eWpecrtg, 
evovjuiv(x)v rov irvev/uLarog, rov rraiSog, rov irarpog. 
And 3 again, wg yap Gcov fyafilv, Kal vlov rov Xoyov 
avrov, Kal TTvevfJia dyiov, evov/ueva p.lv Kara Svvajuiv, 
rov Trartpa, rov vlov, to Trvev/ma' on vovg, Xoyog, 
crocpta viog tov irarpog /cat awoppoia, wg (j)wg airo 

irvpog, to rrvevjua. With respect to Theophilus, 
it is well known that he is the earliest Christian 
writer who has used the word rpia'c. In his second 
book he is commenting on the work of Creation, 
as described in the first chapter of Genesis. Having 
assigned a reason why the Sun and Moon were 
not created till the fourth day, he goes on to say- 
that the Sun is a type of God, the Moon, of man ; 

and then adds, 4 uxyavrwg Kal al rpfig r)/uepai (f. ins. 
irpo) rwv (p(x)GTr'ip(i)v yzyovviai tvttol ugi rrjg rpia'Sog, 
rov 0cou, Kal tov Xoyov avrov, Kal rr]g aotylag avrov. 
Ttrdprij) tvttio (f. tottuj) karlv avOpiowog o Trpoa^trjg 



1 Legatio, p. 7 A. 
3 p. 27 A. 



2 p. 12 C. 
4 p. 94 D. 



JUSTIN MARTYR. 



157 



rod (^wroe, iva y Gfoe, Xoyoq, GO(p'ia, avOpwrroQ. It 

is not very easy to discover wherein the corre- 
spondence between the types and antitypes con- 
sists ; one thing, however, is certain, that according 
to the notions of Theophilus, God, his Word, and 
his Wisdom, constitute a Trinity, and, it should 
seem, a Trinity of Persons ; for man, whom he after- 
wards adds, is a person. One remarkable circum- 
stance is, that Theophilus assigns to the third 
Person the title 1 ao^to, which is usually assigned 
by the early Fathers to the 2 second ; as in the 
passage just quoted from Athenagoras. 

Page 54. note 1. Immediately after 3 one of 
the passages just quoted from Athenagoras, follow 

these Words, /cat ovk fVt tovtoiq to OzoXoyiKov r/fiwv 
iGTdTai /utpoc, aXXd /cat 7rXrj0oc A-y-yfXwv /cat Xenovpywv 
(jya/mzv, ovq o iroir)TriQ /cat dr)/niovpy6g k6o~[xov Qsog &td 
tov Trap avTov Xoyou Sdvti/nt /cat ^t£ra$£ 7T£pt re rd 

1 Compare L. i. p. 74 B. o Qeog did tov \6yov avTov kcli Ttjg 
voting iiroir)(TE tci wavTa. tw yap \6yco avTov EaTspEwdrjaav oi 
ovpui'Oi, teal r« TriEVfxaTi avTov iraoa f} (ivvafxig avTutv. I give 
the passage as it stands in the Benedictine Edition ; the latter 
part is a quotation from Psalm xxxiii. Again, L. ii. p. 96 D. 
tTi fxrjv Kai wg (3or)delag \p^(t)v 6 Qeog EvpivKETai Xeyojv, 7rot//- 
criofxev (xvdp<oirov kut eiKora koi fca0' bfiolwatv' ovk a\Xw 8£ 
tivl eiprjKE, 7rouia(t)fX£v, aW rj T<p euvtov \6ya> koi rrj euvtov 
<TO(j)ia. 

2 Theophilus himself gives the title ao<pia to the second 
person in L. ii. p. 88 C. 100 A. and to God absolutely, L. i. 
p. 71 B. 

3 Legatio, p. 11 A. 



158 



JUSTIN MARTYR. 



~ -? \ \ » \ \ \ t \ 

GTOiyzia eivai Kai tovq ovoavovg, kch tov kog/ulov Kai 

to. kv avT<2> Kai r>)v tovtujv £ura£mv. Here Athena- 



goras says nothing of any worship to be paid to 
angels, though his words seem to imply that, in 
order fully to state the notions of the Christians 
respecting the Deity, it was necessary to add that 
they believed in the existence of a multitude of 
Angels who were to have their attention continually 
directed to the elements, heavens, &c. We should 
bear in mind that Justin and Athenagoras w T ere 
replying to a charge of Atheism ; and they appear 
to have thought that they strengthened their case 
by saying, " We not only believe in God, but 
also that he has subject to him a multitude of 
ministering Angels." It is to be observed, that, 
according to the statement of Athenagoras, God 
distributed to those Angels their various offices 
through the instrumentality of the Aoyog ; so that 
they were, in fact, the ministers of the Aoyo^. 

P. 56. note 1. Thus Tatian, 1 Oboq 6 kciO' ^oc 



Again, 4 o & rwv 6'Xwv Segttotyiq. Unless, as was 
before remarked, it should be thought that some 




1 p. 144 C. 
3 p. 145 D. 



2 p. 144 D. 
' p. 151 D. 



JUSTIN MARTYR. 



159 



of these passages are to be understood of God ab- 
solutely. In Athenagoras we find, 1 eva Geov — tov 

tov$e tov 7tcivt6q 7roir]Trjv, avTOV fxlv ov jevo/uevov (on 
to ov ov yiyvtrai, aAAa to j,ir] ov) iravTa ce cia tov 
wap avTOV Aoyou 7T£7rot??/coTa ? &C. Again, 2 eva tov 
/uiovpyov tcov o\iov vowv dyEvvrjTOV 0£ov. Again, 3 o TOU$E 
tov -iravTog Srnmiovpyog Kai waTY}p. Again, 4 airoiriTTTovGi 

Tto (1. tov) \6yoj OtwprjTov Oeou. Theophilus, in like 
manner, uses the expressions, 5 o Oeog dykwr\TOQ 

wv Kai avaWo'iiOTOQ 6 tov Troir)TY\v Kai ^r)juiovpyov twv 

oawv — o juev toi ys Ufoc, Kai TraTrjp Kai ktigttjq twv 
6\wv. 

Page 56. note 3. Theophilus 7 supposes the fol- 
lowing objection to be made : " You say that God 
cannot be limited to a place ; yet you say that he 
walked in Paradise." Theophilus answers, "It is 
true that God cannot be limited to a place, or be 
found in a place ; for he has no place of his rest 
(Isaiah Ivi. 1). But his Word, by whom he made 
all things, being his Power and Wisdom, assuming 
the person of the Father and Lord of the universe, 

1 Legatio, p. 5 C. 

2 p. 7 A. See also p. 10 A. 

3 p. 13 B. 

4 p. 24 B. See p. 5 B. 26 A. 

5 p. 82 C. See 71 C. 

6 p. 110 B. See p. 122 D. 89 A. 

7 L. ii. p. 100 A. Theophilus calls God ronog tiov o\iov, L. 
2. p. 81 D. and eavrov tottoq, p. 88 B. 



160 



JUSTIN MARTYR. 



came into Paradise in the person of God, and con- 
versed with Adam. For the Divine Scripture itself 
instructs us that Adam said that he heard a voice ; 
but what is this voice else than the Word of God, 
who is his Son." 

Page 57. Tatian 1 thus states his view of the 

1 Qeog r]v kv ttpxi?' T h v dpyrjv Aoyov Svvafj.iv TcapEiXr^ajiEv' 
6 yap SeaTrorqg tCjv oXojv, avrog inrdp^iov rov 7ravrbg f} vTroaracrig, 
Kara /jlev rrjv fir)SE7rto yeyevrjfXEvrjv 7roirj<nv jxorog i)v' Kado Sk 
■ndaa Svvap.ig opariov re Kal dopdrwv avrog vitooraaig tfv, avv 
avrio rd rvdvra' avv avrw yap Sid XoyiKrjg Swd/xEwg avrog Kal 6 
Xoyog, og t)v kv avruj, vTrkarrjaE' 0e\?7juari Sk rrjg airXorrjrog avrov 
TrpoK7)Sq. Xoyog' 6 Sk Xoyog, ov Kara kevov yjopriaag, Epyov 7rpa>rd- 
roKOv rov rrvEVfiarog (f. 7rarpoc) yiyvEraC rovrov \a\XEV rov Koafiov 
rrjv ap^rjv. yiyovE Sk Kara fiEpia^bv, ov Kara diroKOTrrjv . to yap 
aTror/xrjdkv rov irpiorov KE^wpiarai' to Sk fiEpiadkv oiKovop.iag rrjv 
a'lpEffiv rrpoaXafibv ovk evSeu. rov oOev E'iXrj7rraL irETroir}KEv. warrEp 
yap aVo fiidg SaSog aVaVrerai f.ikv nvpd iroXXd, rrjg Sk irpu)rr]g 
SaSbg Sid n)v e£a\piv riov ttoXXojv SaSivv ovk kXarrovrai ro (j)wg' 
ovrio Kal 6 Xoyog, TrpoEXdojv ek rrjg rov rrurpbg Svvd^iEiog, ovk 
aXoyov 7TETrolrjKE rov yEyEvvrjKora. Kal yap avrog eyw XaXQ, Kal 
vfXElg aKovETE, Kal ov Srjxov Sid rrjg fXEra^daEiog rov Xoyov Kevbg 
6 TrpoaofxiXiuv Xoyov yiyvojiai' TrpofiaXXofiEvog Sk rrjv kfxavrov 
(piovrjv, StaKOGfAElv rrjv kv v\xiv aKoafxiqrov vXrjv Trporjprjfxai. Kal 
KaQdiTEp 6 Xoyog, kv dp^rj yEvvrjOEig, direyivvrjaE rrjv Kad' fj/ndg 
notrjaiv, avrog havru) rrjv vXrjv Srjfjiiovpyyaag' ovrio Kayio Kara 
rrjv rov Xoyov fxifjirjaiv dvayEVvrjdElg, Kal rrjv rov dXr]Qovg Kard' 
\r)\piv 7TE7rotr)fXEVog, fXErappvdfXi^u) rrjg ovyyEvovg vXrjg rrjv avy- 
yyaiv, p. 145 A. This difficult passage has furnished ample 
room for discussion. Petavius, and the author of the Disserta- 
tion on Tatian, in the Oxford edition, thought that by Xoyov Sv- 
vajxiv, was meant the same as by XoyiKrjg cvvdixewg which follows, 
that is, the power of Reason by which God produces all things ; 
in other words, that, before the emission of the Aoyog, he existed 
only in posse, not in esse. Bull, on the contrary, and he Nourry 



JUSTIN MARTYR. 



161 



Christian doctrine respecting the second Person 
in the Trinity. " God was in the beginning ; but 
we understand the beginning to be the power of 
the Word. For the Lord of all things, being- 
contend, that by Xoyov Zvva.fj.iQ we must understand the power 
of the Word, that is, the Word himself, referring in support of 
this interpretation, to */ c>e rov \6yov cvvapig in p. 146 D. The 
expression XoyiKrjg ZvvafiEwg occurs again in p. 146 B. Aoyog 
yap 6 Errovpaviog, irvEvpa yeyovojg airb rov narpog, kuI Aoyog ek 
rfjg XoyLkfjg civva/jEwe, where the Oxford Editor translates etc 
rrjg Xoyacfjg SvvdfjEwg, Ex potentia divina rov \6yov productrice. 
Petavius also differs from Bull respecting the translation of the 
words Zia Xoyiicfjg Zvva.fJ.Ewg avrog Kai 6 Aoyog, og fjv kv avrw, 
vTrEGT-qcrE, which the former renders per rationalem vim Aoyog 
ipse, qui in eo erat, extitit : the latter per rationalem potentiam 
turn ipse, turn Aoyog qui in ipso erat, substitit. I have followed 
Petavius, thinking his translation more agreeable both to the 
construction of the sentence, and to the whole scope of the pas- 
sage ; being further confirmed in this opinion by a corresponding 
passage of Tertullian, quoted by the Oxford Editor, Ante omnia 
Deus erat solus, quia nihil aliud extrinsecus prceter ilium. Ccete- 
rum ne turn quidem solus : habebat enim secum, quam habebat in 
semetipso, Rationem suam scilicet, contra Praxeam, c. 5. The 
Oxford Editor suggests very plausibly that we should read avrov 
instead of avrog. In p. 155 D. Tatian speaks of Daemons who 
were smitten, Aoyw Qeov CvtafXEiog. We find \6yov dvvajiei, 
p. 157 C. with reference to the healing of diseases. Bull translates 
the words dEXi'ijiari Ze rrjg a7rX6rr]Tog avrov literally by the words 
Voluntate autem simplicitatis suce ; and Waterland is angry with 
Whitby for not allowing the words to appear as they lie in the 
author, without the mean artifice of giving them a false turn. 
By the will of his simplicity the Word proceedeth forth, Tom. III. 
p. 271. I wish that Bull and Waterland had told us the exact 
meaning which ought to be attached to the words. By the will of 
his simplicity I conceive that Tatian meant to express the sim- 
plicity of the Divine Nature, and the consequent unity of the 
Divine Will. 



M 



162 



JUSTIN MARTYR. 



himself the substance of all things, with reference to 
the Creation which did not yet exist, was alone ; 
but inasmuch as he comprehended all power, and all 
things, visible and invisible, subsisted in him, all 
things were with him. For with him also by a 
Rational Power subsisted the Word, who was in 
him. By the unity of his will the Word went 
forth; and the Word going forth not ineffectually 
(but so as to produce an effect, viz. the creation of 
the Universe) became the first-born work of the 
Father. Him (the Word) we know to be the 
beginning of the Universe. 

" He was begotten by division, not by abscission. 
For that which is cut off is separated from the 
original ; but that which is divided, voluntarily 
taking its part in the (Economy, does not impoverish 
him from whom it is taken. As many fires are 
lighted from one torch, yet the light of the first 
torch is not diminished by the lighting of many from 
it ; so the Word (or Reason) proceeding from the 
power of the Father, did not render him who begat 
destitute of Word (or Reason). For I speak, and 
you hear ; yet I who converse am not, by the trans- 
fer of the words, rendered destitute of the word ; 
but sending forth my voice, I design to reduce into 
order the confused matter in you. And as the 
Word, being begotten in the beginning, begat in 
turn the Creation in which we are, having formed 



JUSTIN MARTYR. 



163 



matter for his own use ; so I also, being begotten 
again after the imitation of the Word, and having 
arrived at the comprehension of the truth, reduce 
into order the confusion of kindred matter." In 
this passage we find the notion respecting the sub- 
sistence of the Aoyoc from eternity in a state of 
most intimate union with the Father, which 1 I have 
stated to be common among the Ante-Nicene 
Fathers, but not to be clearly expressed by Justin. 
When, too, Tatian says that the Aoyoc was not only 
in, but with the Father, he appears to intend to 
express a distinct personality. 2 Waterland has 
observed, that he speaks only of a temporal gene- 
ration. In order to explain the mode of it, he uses 
the same illustration of a fire, which Justin had 
used ; he distinguishes, however, between the words 
jucot^tv and dwoTtfxveiv, which Justin has used indif- 
ferently. The inference apparently intended to be 
drawn from the comparison with a fire is, that the 
substance of the Father was not divided in conse- 
quence of the generation of the Aoyoc. The intent 
of the subsequent illustration, taken from the human 
voice, is less clear, and the illustration itself open, 
perhaps, to some objection. It 3 is also used by 
Justin. 

It will be observed, that Tatian calls the Aoyoc 



1 p. 58. 2 Vol. III. p. 270. 8 Dial. p. 284 B. 

M 2 



164 



JUSTIN MARTYR. 



the beginning of the Universe, tovtov iafj.iv tov 
Koa/uov ti)v dpxw. This title I conceive to have been 
derived from Prov. viii. 22. Kvpiog t/crtaf fie apx** v 
oSwv avTov uq Tct ipya avrov, which is 1 twice quoted 
by Justin in proof of the generation of the Word 
to create the world ; though he does not apply the 
title apx*i ^° ^ ue Aoyoe. Bull supposes Tatian to 
have meant by the word ap^v the Idea and Exem- 
plar of the Universe, which was always present to 
the Deity ; and 2 thus in one sense it might be said 
that the Universe was present to the Deity before 
the creation ; in its apx 7 ?' or principle, or idea, that 
is, in the Aoyog. If this was Tatian's meaning, we 
must allow that he has expressed it very imper- 
fectly ; yet I seem to discover more traces of the 
influence of Gentile philosophy on his language and 
opinions, than on those of his master Justin. 

Let us proceed to Athenagoras. Defending the 
Christians against the charge of Atheism, he 3 says, 

1 Dial. p. 284 D. 359 A. 

2 Sed et hoc voluit significare Tatianus, Deo ante conditum 
mundum etiam ipsum quodammodo mundum prsesentem fuisse ; 
quum ipsi revera prsesens fuerit 6 AoyoQ mundi principium, qui 
et idea est et exemplar, sive ars divina, qua Pater universa, quum 
voluit, molitus est. Def. Fid. Nic. Sect. in. c. 6. 

3 to fxev ovv adeoi fxij eipat, sva tov ciyivvrjTOv kui aidiov 
Kai aopa-ov Kai cnradrj Kai aKaTaXrjTTTOV Kai ayu>oriTOV, vui fioiu) 
Kat Xoyo) KaTa\afxf3av6fj,evor, (purl kui ko-Wel Kai irvevjxaTL Kai 
hvvafXEi avEK^iriy'liTip TTEQiEyofiEvov, W0' oh yEyEirjrai to ttclv 
cia. tov avTov \6yov Kat ^iaKEKoafir)Tai kcu crvyicpaTE~iTai, Qeov 



JUSTIN MARTYR. 



165 



" I have sufficiently shown that we are not Atheists ; 
we who hold one God, Unbegotten, Eternal, Invi- 
sible, not subject to suffering, incomprehensible, not 
circumscribed by place, conceived only by the mind 
and reason, surrounded by ineffable light and beauty, 
and Spirit and Power, by whom, through his Word, 
every thing was made and adorned, and is preserved. 
We acknowledge also a Son of God ; and let no one 
think it ridiculous that there should be a Son of 
God. For we deem not of God and the Father, or 
of the Son, as the Poets fable, who represent the 
Gods as no better than men. The Word of the 
Father, is the Son of God, in idea and operation. 

ayorTEg, iKavwg fxoi ce^EiKrai. voovjxev yap Kai vlbv tov Qeov' 
Kai jutr] fioi yeXolop Tig vofxicrrj to vlbv dvai rw oh yap, 

wg 7coir)rai /JLvdo-rrotovaiv, ovdki* (3e\t'lovq tu>v avQpwTriov Seikvvpteq 
Tovg 0£ovg, rj TTEpi tov Qeov Kai 7rarpog, rj 7T£pi tov vlov TtEippov- 
r]Ka/j.ey' a\\' eartv 6 vlbg tov Qeov Aoyog tov -rraTpbg, kv 
iSkq Kai evEpye'iq.. irpbg ai)TOv yap Kai di avTOv wavTa kykvETO, 
evbg ovtoq tov TraTpbg /cat tov vlov' ovtoq fie tov vlov kv icaTp\, 
Kai TraTpbg kv via), evottjti Kai ZvvafXEi TrvsvfiaTog' vovg teal 
Aoyog tov -TraTpbg, 6 vlbg tov Qeov. el hk hi VTrspfioXrjv avv- 
EOEiog ckottelv vfxlv etteioiv 6 Tralg tl fiovXsTai, kpui £ia (3pa^£(OV' 
7rpu>Tov ykvvr}\xa eivai tw irarpi, ov% <bg y£vb\x£vov (t£ ap^ffg 
yap 6 Qeoq, vovg atdiog wv, eij^ev avTog kv eavTuj tov Xoyov, 
aidaog XoyiKog wv) aX\' ujg t&v vXikujv ^vfXTravTiov, diroiov <j>va£(og 
Kai yrjg (f. biroiag <p{j(T£(i)g Kai ykvovg) o^Eiag v7roK£tfi£vu)v cUKrjv, 
I^Efity/jiEvcov twv -KayyixEOTEpwv ixpbg ra KovtyoTEpu ett avTolg, 
idea Kal kvkpyEia Eivai izpoEXdotv. avvq^Ei dk Tip Aoya> /cat rb 
7rpo(pr)riK<)v irvEVfxa. Kvpiog yap, <j>rjoiv, ektkte fjte, dp-^rjv bdwv 
uvtov Eig tpya uvtov. Kai tol /cat uvto to kvEpyovv TO~ig EKfpioiovai 
irpo<pr)TiKwg uyiov ttv£v\xu, uirbppoiuv Eivai (pafxkv tov Qeov, awoppEov 
Kai ETrava^Epb/jiEvov, wg aicriva fjXlov t Leg. p. 10 A. 



166 



JUSTIN MARTYR. 



For by him and through him were all things made, 
the Father and the Son being one : the Son being 
in the Father, and the Father in the Son, by the 
unity and power of the Spirit. The Mind and Word 
of God is the Son of God." 

" But if you (O Emperors) through the excellence 
of your understanding, are desirous to enquire what 
the Son means, I will briefly explain myself. He is 
the first-begotten to the Father, not as if made; 
(for from the beginning, God, being the eternal 
Mind, had within himself the Word, or Reason, 
being from eternity rational,) but as if proceeding 
forth to be the idea and operating cause of all ma- 
terial things, of whatever nature and kind, which 
are subjected as a vehicle to him, the denser parts 
being mixed with the lighter. The prophetic Spirit 
agrees with what I say ; The Lord, he says, formed 
me the beginning of his ways to his works. Though 
we also say that the Holy Spirit, who works in those 
who speak prophetically, is an emanation from the 
Deity, flowing forth and reflected, as a ray of the 
sun." 

In 1 another passage, Athenagoras says to the 

1 e^ptTe a<f> eavrwv Kai rrjv eirovpaviov fiaaiXeiav e^erd^eiv, 
<hg yap vfiiv, 7varp\ Kai vlu>, iravra KeyeipiOTai, aviodev ri)v 
fiaaiXeiav el\rj(f>6tri (fiaffiXttog yap £*' X £l P l © £0 ^> <f>r}<rt 

to Trpo(pr\TiKor Tn'tvjxa) ovtu)q et'l rw 0fw /cat rw nap avrov 



JUSTIN MARTYR. 



167 



emperors whom he is addressing, " You may esti- 
mate the heavenly empire by your own ; for as all 
things are subject to you, father and son, who have 
received the empire from above, (for the prophetic 
Spirit says, that the soul of the king is in the hand 
of God, Prov. xxi. 1.) so all things are subject to one 
God and to his Word, who is conceived to be the 
Son, inseparable from him." 

In the former of these passages we find the sub- 
sistence of the Aoyoc from eternity in a state of 
intimate union with the Father expressly declared ; 
and though Athenagoras does not use the term, yet, 
as 1 Bull has observed, he evidently had in his mind 
the notion, which was afterwards conveyed by the 
term ir^iyw^aiQ or Circumincession ; a word de- 
signed to express the mutual penetration, if I may 
so express myself, of the three Persons of the 
Trinity — the entireness of their union. We find 
also the notion that the Aoyog was the idea or exem- 
plar of all created things ; and that he was begotten 
in order to be the agent in the work of creation. 
Still we find mention only of a temporal generation. 
The illustration contained in the second passage has 
been noticed by 2 Gibbon : he calls it profane and 

\oyw, v'uo roovjiivit) a/jeplara), iravra. vworiracrai. Legatio, 
p. 17 D. We find in p. 15 C. iravra yap b Qeoq iartv avroq 
aiirw, <J)wg cnrpoatTOV, Koa/nog reXeioc, m evfxa, (ivt a/jug, Xuyoc. 

1 Def. Fid. Nic. Sect. iv. c. 4. 

2 Chapter xxi. note 50. 



168 



JUSTIN MARTYR. 



absurd, and says with a sneer, that it has been 
alleged without censure by Bull. But the object of 
Athenagoras in employing it was, not to explain the 
mode of subsistence of the Father and Son, but to 
show that the monarchy, as it was termed — the 
unity of the Divine Government — was not infringed 
by the distinction of Persons in the Godhead. Bull 
produces the passage in order to clear Athenagoras 
from the charge of Sabellianism ; and undoubtedly 
a Sabellian would not have used the illustration. 
Such, however, are the difficulties inherent in the 
very nature of the subject, that it is scarcely possi- 
ble for a writer so to guard his expressions as not to 
be open to cavil. How apt soever an illustration 
may be in one point of view, it may be most inap- 
plicable in another, and lead to most inconvenient 
consequences. 

Let us now consider the language of Theophilus. 
1 Speaking of the Prophets, he says, " First they 

1 /ecu Tvp&TOV jjlev (Tv/Kpojvojg edida^av yfxag, on ki, ova 6vtu>v 
tci Travra eTzoi-qaev. ov yap ti 0ew avvrjKfxaarEv' ctXX' avTog 
eclvtov tottoq wi', Kai dvEvdeijg utv, Kai V7repej((t)v irpo tu>v aluvcov, 
r)de\r](Tev avdpojirov 7roirjcrai w yvuxrdrj. tovto) ovv Trporiroifiaae 
tov Koafxov. 6 yap yevrjTog Kai Trpoaler}Q eotiv' o fie dyEvqroQ 
ov^evoq irpoafieiTai. ex u)P ovv 0 ® £ UG T ° v twrov Xoyov ivSid- 
Qetov ev toiq tdioiQ airXayxyoiQ iyEvvy)OEv avrov, /Jierd ty}q 
kavTOv aotyiag E^epEv^dfiEVOQ irpb twv oXiov. tovtov tov Xoyov 
tayEv v-Kovpyov twv vtt avrov yEyevrjfievojv, Kai eY avrov rd 
irdvTa TTE-Koir)KEV' ovtoq XiyETai dpxfi, OTt apx ei Kai KVpiEVEl 

TTCIVTIOV TUtV oV UVTOV dEhr)fXlOVpyi]fXEVlt)V' OVTOQ OVV IOV 7TVEVfJia 



JUSTIN MARTYR. 



169 



taught us with one consent that God made all things 
out of nothing. For nothing was contemporaneous 
with God. But he being his own place, and wanting 
nothing, and existing before the ages, willed to make 
man by whom he might be known. For him, there- 
fore, he prepared the world. For he that is created, 
stands in need (of another) ; but he that is increate, 
wants nothing. God, therefore, having his own 
Word internal within his own bowels, begat him, 
emitting him in conjunction with his wisdom before 
all things. He had this Word as his minister in the 
work of creation, and by him he made all things. 
He is called the beginning, because he is the com- 
mencement and ruler over all things created by him. 
He, therefore, being the Spirit of God, and the be- 
ginning, and the wisdom, and the power of the Most 
High, descended into the Prophets, and through 
them spake of the creation of the world and of all 
other things. For the prophets were not when the 
world was made ; but the wisdom of God who was 
in him, and his Holy Word who was always present 
with him." 

Qeov, teal ap^Hi Kat <™0*«> k«i ^vva^xig viptarov Karrip\ero elg 
rovg 7rpo(j)Y]rag, /ecu cV avrwv iXaXet ra rctpi rrjg irouiaeiog rov 
Koafjiov /ecu twv XoittCjv airai'rwv. oh yap ijaav 01 Trpotyfjrai ore 
6 kogixoq eyei'ero, tiXXd fj ao(f>la rj iv avrip ovaa >/ rov Qtov, mi 6 
Aoyog 6 ayiog avroii 6 cut uvfJirapwv avrai. L. ii. p. 88 B. In 
p. 92 D. we find rj hiarahg ovv rov Qeov tovto kariv, o Xoyog 
avrov (baivwv wontp Xv^vog k. r. e. See p. 93 B. 



170 



JUSTIN MARTYR. 



In 1 another passage he says, " For the Sacred 
Scripture represents to us Adam saying, that he 
heard the voice (of God) : but what else is the voice, 
than the Word of God, who is his Son ? Not as 
the poets and writers of fables talk of the sons of 
gods, born from intercourse with women ; but as the 
truth represents the Word, always internal in the 
heart of God. For before any thing was created, 
God had him as his Counsellor, being his mind and 
intelligence; but when God willed to create what 
he had designed, he begat this Word to go forth, to 
be the first-born of all creation ; not being himself 
emptied of the Word, but having begotten and 
always conversing with the Word." 

Here again we find the notion of the subsistence 
of the Word from eternity in a state of most inti- 
mate union with God, and of his subsequent gene- 
ration to create the world. We have observed that 
Theophilus is the earliest Christian author in whose 

1 /ecu yap avri) fj deia ypacf))] StBaaKei //juae tov 'Adctf-i XtyovTa 
Trjg (jxovrjg aKr\KoivaC <f)(ovi) Be rt aXXo egtiv a\/Y rj 6 Aoyog 6 
tov Qeov, 6g eotl kcll vlbg clvtov. ov% o)Q ol 7roir)Tal kcu jivdoypcKpoi 
Xeyovviv vlovg de&v itc ovvowiag yevvojfxevovg' ciXXa u>g dXijdeia 
lir]yeirca, tov Xoyov, tov ovtcl SicnravTog evdiadeTOv ev Kapliq 
Qeov. itpb yap tl yiyveadai, tovtov elye avfxftovXov, eavTov vovv 
Ken (pp6vt](TLV bvTCt. ottote he i/BeXr) aev b Qedg iroirjaai oaa efjovXev- 
(raro, tovtov tov Xoyov iyevvr\at izpo&opiKQv, irpwTOTOKov 7raar)g 
KTiozwg, ov K£vu)dtlg avTog tov Xoyov, dXXd Xoyov yevvijaag, xal 
tco \6yo) civtov diawavTog dfiiXwv. L. ii. p. 100 A. 



JUSTIN MARTYR. 



171 



writings the word rpiag occurs ; he is the first also 
who distinguishes expressly between the Aoyog £v<W- 
OtroQ and TrpotyopiKog, the internal and emitted Word. 
Theophilus also, like Tatian, applies the title dp^ to 
the Aoyog with a 1 particular reference to Proverbs 
viii. and Genesis i. 

Page 61, note 1. I have observed in this note 
that, because Justin speaks of the world as created 
out of matter without form, we must not, therefore, 
suppose him to have maintained the eternity of 
matter. The Benedictine editors are extremely 
anxious to clear him from the suspicion of having 
entertained such an opinion, and with this view refer 
to passages in the Hortatory Address to the Gen- 
tiles. But having already declared my doubts of 
the genuineness of that tract, I cannot rely upon 
the passages quoted from it. As, however, 2 Justin's 

1 p. 88 D. So in p. 92 B. ev dpyjfi e-KOir\aev 6 Qsog tov 
ovpavbv, rovreari, did rrjg dp^fjc; yeyevrjadat tov ovpavbv, KCtdwg 
EcpdrjfjiEv (SecrjXwKEi'cu. In a description of the Deity, p. 71 A. 
we find the following remarkable passage : el yap (j>ojg avrov 
f*t7rw, 7rolrjfj.a civtov Xeyio' el Xoyov £i7ro>, dpyjiv civtov Xeyio' vovv 
edv e'nrit), (ppovrjaiv civtov Xeyu)' irvevfxa edv £t7rw, dvairvoffv 
avrov Xeyio' cro(j>iav edv e'iiru), yewrjfia avrov Xeyuo' layy 1 * £t *»' 
fi7rw, Kparoq civtov Xeyio' (ivpa/juv edv enrio, evepyeiav avrov Xeyii)' 
■Kporoiav edv €i7rw, ayaBoavrrjv avTOv Xeyio' ftaaiXetav edv e'nrio, 
hofyiv avrov Xeyio' Kvptov edv et7rw, eavTov Xeyio' narepa edv 
e'nrio, ra irdvra avrov Xeyio' irvp edv ekw, rrjv opyrjv avrov Xeyio. 
See also p. 73 D. L. 3. p. 122 D. 

2 Dial. p. 223 A. See Beausobre, Histoire du Manicheisme, 
L. 5. cc. 2. 4, 5. 



172 



JUSTIN MARTYR. 



instructor applauds him for saying, in opposition to 
the Platonists, that the world was not eternal, we 
may reasonably infer that he did not maintain the 
eternity of matter. 

If we turn to Tatian, we shall find him expressly 
affirming that matter had a beginning. 1 ours ydp 

avapyoQ r) v\t] KaQcnrsp o Oeoc, ov$z Sta ro dvapyj>v Kai 

aur»J lao^vva/uog tw Gtw* yevvrjTrj Kai ouy^ vtto rov 

aWov ytyovvla, fxovov §\ vtto tov TvdvTWV §r)fAiovoyov 
TrpofitfiXriiutvri, 

Athenagoras, in like manner distinguishing be- 
tween the Divine Nature and Matter, says, that the 
former is increate and eternal, the latter created and 

Corruptible, 2 ro /mlv yap Qeiov ayevrjrov zlvai Kai aiSiov, 
va> uovu) Kai Xo-yw Qeivpovfitvov' Trjv &e vXrjv yzvr\Tr)v 

Kai QOapTriv. In 3 another place he says, that God 

1 p. 145 C. He had just before said of the ASyog, avrdg 
eavrw n)v vX-qv dr]/Jiovpyi]aag. In another place he says, that 
all matter was sent forth or emitted by God ; some of it to be 
considered as being without form before a separation had taken 
place ; some as being adorned and reduced to order after the 
separation, p. 151 A. See Beausobre, L. 5. c. 5. 

2 Legatio, p. 5 B. So p. 23 A. Xi}oofiev eavrovg laorifxov rqv 
vXtjv rr)v (j)dapr))v teal fjevarrji' kai fi era flXri Trjv rJ dyevvriTG), Kai 
did'tu), Kai SiaTravrog avuyiovu) Troiovrreg Ofw. 

3 el Se liearaaiv (vXrj Kdi Qeog) ttci/jlttoXv an aXXyXioi', Kai 
tooovtov oaov Teyv''irr\g Kai >/ Trpog rr)v Teyvr\v avrov TrapaaKevrj 
— icai r) Trai'hxVQ v ^ & r£V rov 9eov rov Srmiovpyov liaKpimv Kai 
(TXnf^a Kai Kovfiov ovk ekapfiavev, p. 14 D. Beausobre justly 
remarks that this passage is not irreconcileable to a belief in the 
eternity of matter. L. 5. c. 5. 



JUSTIN MARTYR. 



173 



and matter differ as widely from each other, as the 
artisan and the materials upon which he employs 
his art. 

Theophilus says expressly, that God produced all 
things from a state of non-existence into a state of 

existence, 1 ra iravTa 6 Qzoq £7roi'*j<7£V c£ ou/c ovtojv uq 

to Jvat. In another place he asks, " 2 What mighty 
power do we ascribe to God, if we say that he made 
the world out of subject matter? An artisan, if 
materials are given him, makes what he chooses. 
But the power of God is displayed in this — that he 
makes what he chooses out of nothing." He 3 after- 
wards says, that, according to the scriptural repre- 
sentation, God made the world out of matter which 
had been produced by him. 

Page 61, note 2. The word oiKovopla is used by 
Tatian, but not with any reference to the Gospel 
Dispensation. In a passage quoted in note 2, p. 159, 
he says, that whatever is only divided takes its part 

in the (Economy, oiKovofiiaq ty\v alozcriv irpoaXafiov. In 

1 L. i. p. 72 A. Compare p. 75 A. L. ii. p. 88 B. 
92 B. 

2 ti fie fxiya ei 6 Qeoq it, xnroKEi^.Evr]Q vXqg etvo'iel tov koctjuov ; 
Kat yap TtyiiTriQ avBpioivog, kithv vXqv Xafiy awo Tivog, i£ avrfjg 
baa (DuvXerat 7roiet. Qeov Be // dvvafiig ev tovt(o (f>ai^povrat, ha 
e'l, ovk orrwp notr} oaa fiovXerai, L. ii. p. 82 C. 

3 ravra kv Trpuroig hSdffKei >/ Beta yp«0*/ rpoivw tipi vXr)v 
yevrjrrjv V7r6 tov Qtov yeyovvlar, d<j> %g ntTtoi-qKe na\ hcrjfxiovp- 
yrfus)' o Qeoq tov Koajjov, p. 89 A. 



174 



JUSTIN MARTYR. 



1 another place he speaks of those who trust to the 
(Economy of matter, vXrjg oiKovof.ua, meaning those 
who ascribe the cure of diseases to combinations of 
matter ; and when 2 he is ridiculing the astrologers, 
he calls the constellations the dispensers of fate, rrjc 

UjiiapfXEVYJQ OIKOVOfXOVQ. 

Athenagoras uses the word in a sense which bears 
a nearer resemblance to that in which I have sup- 
posed Justin to use it. Speaking of the assumption 
of the human form by the heathen deities, he says, 

3 Kav (japKa deog Kara Qdav oiKovoulav \a{3y y r/o\j $ov\6g 
kariv kiridvu'iaQ. 

Theophilus, speaking of earthly monarchs, 4 says, 
that "they are not made to be worshipped, but to 
receive appropriate honour ; for they are not gods, 
but men appointed by God ; not to be worshipped, 
but to give righteous judgments, — for they are in 

1 p. 157 B. In p. 151 B. Tatian speaks of the human body 
as being jxidg ohovofiiac, and shortly after we find ivrocrdlbov 
ohot'Ofjiia, and kut oiKovofxiav GVfMpwv'iae. Speaking of those 
writers who turned the heathen mythology and the Iliad into 
allegory, he says that they introduced the Greeks and Barbarians 
as contending x a V tv oiKorofiiag, p. 160 B. 

2 p. 149 B. 150 A. 

3 Legatio, p. 21 D. 

4 on ovk alg to irpooKWEivQai yiyovEv, dWd eig to Tifxaadai 
Trj vofiLfiu rifirj. Qeog yap ovk egtiv, dWa dvdp(t)7rog vtto Qeov 
tet ay ^.EVOCy ovk tig to 7rpoGKVVE~tadai, dWd elg to 2iKaiu)g Kpi- 
vtiv' Tpoirio yap Tin napd Qeov oiKovou'iav ■KEiziaTEVTai ) L. i. 
p. 16 D. 



JUSTIN MARTYR. 



175 



a manner entrusted with an administration by God." 
He says, 1 on another occasion, that no person is 
able worthily to explain the whole oeconomy of 
the six days of creation. He says 2 also, that the 
disposition of the stars in the work of creation 
contains the oeconomy and order of just and pious 
men, who observe the commandments of God ; and 
in alluding to the narrative in Scripture, respecting 
Cain and Abel, he talks of the oeconomy of the 

narrative 3 ty\v oiKovofxiav ty}q ^yriaeajQ. 

Page 63. Tatian gives the title of God to Christ, 
and calls him, 4 in one instance, the God who 
suffered ; in 5 another, God who appeared in the 
form of man. 

6 Athenagoras also gives the title of God to the 
Son; and Theophilus, referring to John i. 1. 7 says 
expressly that the Word is God. 

' L. ii. p. 91 B. 2 p. 94 D. 3 p. 105 B. 

4 He is speaking of the Holy Spirit, whom he calls tov faa~ 

KOVOV TOV TTZTTO) B6tOQ QtOV, p. 153 A. 

5 Qtov kv cu'0pu)7rou [Jopcprj yeyovevcu KUTayytWoi'Teg, p. 159 C. 
In another passage he calls upon the heathen to renounce the 
Daemons, and to follow the only God, to whom he applies what 
St. John (i. 3.) says of the AoyoQ. All things were made by 
him, and without him was not any thing made, a\\a Kapcurr)- 
rrdfjiei'oi tuvq ^at/jovag Qetp t<o /uoj'w KaraKoXovdt'iaaTE' Trnvra vn 
avrov, Kal «vrou yeyofev ovde ev, p. 158 D. 

c See the first passage quoted in page 155. 

7 Oeotj ovv iov o Aoyog Kai tK Qeoii irityvKUQ, L. ii. p. 100 C. 



176 



JUSTIN MARTYR. 



Page 68. Bull, 1 speaking of the irepiyw^iq, or 
Circumincession of the three Persons in the Trinity, 
says, " that some of the ancients also ascribe a 
Trzpiyupr)GiQ to the two natures in Christ; but that 
in so doing, they do not speak accurately. For 
since irtpiy^wpriaiQ, in its strict sense, is the union 
of things entering in all respects into each other 
(which is signified by the preposition irspi), in order 
to justify the use of the term, no one of the things 
so united should be without or beyond the other ; 
but wheresoever one of them is, there the other 
should also be. But in Christ, though the Divine 
Nature enters in every respect into the human, 
the human does not in turn enter into the Divine ; 
for the human is finite and limited, — the Divine 
infinite and unlimited; so that the human cannot 
be wheresoever the Divine is." There is, in other 
words, a perfect ■xipiywpr\aiQ of persons in the Di- 
vine Nature, but not a perfect irepi^op^iQ of natures 
in the person of Christ. Still, according to Bull's 
view, Justin is correct in saying, that the Divine 
Nature pervaded, or perfectly entered into the 
human. 

Justin puts into the mouth of the old man who 
converted him to Christianity, the following ques- 
tion: "What then is our relationship to God? Is 



Def. Fid. Nic. Sect. iv. c. 4. 



JUSTIN MARTYR. 



177 



the soul divine, and immortal, and a part of that 

Royal Intelligence? aurou skuvov tov (3aGi\iKOv vov 

iu^oc" Dial. p. 221 E. So Tatian, p. 146 C. says, 
that man obtains immortality by partaking of a 
portion of God. Geou poipav. See Beausobre, Lib. 6. 
c. 5. 

That partial insight into the truth, which the 
Gentile Poets and Philosophers possessed, and 
which, according to Justin, they obtained through 
their participation in the Aoyog, is traced by 
Athenagoras to what he terms their " sympathy 
with the breath of God." 7roir\Ta\ fj.lv ydp /cat c/>tAo- 

cro^ot, wg /cat rotg aWoig £7T£j3aAov GToyaoTiKWQ, /ctvjj- 
OtVTEQ fjtev ) Kara GV/undOuav rr/g irapd tov Qeov 7rvor\q 9 
v7ro rrjg (avTog) aurou ipvyj)Q zkugtoq Zflrrjaai, u Svvutoq 
zvptiv /cat vomeral rrjv a\r)6uav' togovtov &£ ^vvrjOevreg 
ogov 7T£|Oivo^crai, ou^ tuprjvrai ov (f. Oeov) ov napd 
Oeov a£twcravr£c; fxadfiv, aWd nap avrov £/cacrrog, 

Legatio, p. 7 D. 

P. 69. We have 1 seen that Athenagoras calls 
the Holy Spirit an emanation from God, flowing 
forth and reflected like a ray of the sun. In 
2 another place he says, that the Holy Spirit is 
an emanation, as light from a fire. 3 Justin, on 

1 Leg. p. 10 D. quoted in note 1, p. 164. 

2 Kill UTTOppOia, U)Q (pU)C O.TVO 7TVpug, TO TTVtV /jLU , Leg. p. 27 A. 

3 See p. 66. 

N 



178 



JUSTIN MARTYR. 



the contrary, in speaking of the generation of the 
Son, expressly censures those who compared it to 
the emission of a ray from the sun; and uses the 
illustration of a fire lighted from another fire. We 
have here another instance of the difficulty of 
bringing forward, on this mysterious subject, any 
illustration, to which an objection may not be 
made. Justin's illustration better conveys the 
notion of a distinction of persons ; that of Athena- 
goras, the notion of an unity of substance. But 
they who are disposed to raise cavils will say, 
that the former tends to Tritheism; the latter to 
Sabellianism. 

I 1 have observed that Theophilus speaks ex- 
plicitly of a Trinity; and, as it should seem, of a 
real Trinity — a Trinity of Persons. Yet we 2 find 
him speaking of the Spirit of God, as surrounded 
or confined by the hand of God ; and 3 saying, 
that the Spirit of God, which moved on the face 

1 See p. 157. 

2 OVT(t)Q fj 7ra<7Ct KTtfflQ TTEpiEyETCLl V7TO WI'EVJJICITOQ QsOV, KCll TO 

Ttvtvfxa to Trepiiyov avv tt} ktictel Trepiiyf.Ta.i vtto X £l P°G &£Ov. L. i. 
p. 72 C. 

3 7ry£Vjja c>£ to ETrityEpofjiErov ettclvu) tov vgcitoq, o eSojkev 6 Qeoq 
eIq ^woyovqoiv Trj kt'mjei, KadairEp arQpiu-KU) \pv)(i']v, L. ii. p. 92 C. 
Compare p. 74 A. 6 dE/ieXtwffag ty/v yrjv etti tCjv vo^utwv, tcax 
Sovg 7rrEvfxa to Tp£<pov civtyiv' oil // ottoj) ^looyovel to tcolv. In 
p. 110 B. Theophilus calls God rpocpia izaariQ irvorjg. -KVEVjxa 
Qeov in p. 78 D. corresponds to 7-6 nvEVfjLa to aytov in p. 
106 C. 



JUSTIN MARTYR. 



179 



of the waters in the work of creation, was given 
by God in order to vivify it, as the soul is given 
to man. Justin, as 1 we have seen, supposed the 
Spirit of God, in the first chapter of Genesis, to 
be the Holy Spirit, — an application of the passage, 
to which Theophilus appears to have been a 
stranger. 

Page 72. The opinion of Athenagoras respect- 
ing the inspiration of the Prophets, was, that 2 the 
Spirit from God moved their mouths, like instru- 
ments ; or, 3 as he expresses himself in another 

1 See p. 55. 

2 'i^ofXEv Tipocprirag fiapTvpag, at ttvev\1(xti ivdia) EKTTtfyuvriKaoi 
/cat 7repl rov Qeov /cat irepl tu>v tov Qeov. e'ittoite ft av /cat vfj.e7g, 
avvkati /cat Trj irefi to ovtojq deiov evae/oeig. tovq aXXovg irpov- 
yovTtg, («f eanv aXoyov, irapaXnrovTaQ ttictteveiv t<5 iraph tov 

QeOV 7TVEV/XaTl, U)Q OpyCtVCL KEKlV7]KOTL TCL TWV Ylpo^rjTijjp (TTOfjaTa, 

TvpoGEyEiv holcuq avdpw7rivatg, Legatio, p. 8 A. Tatian's descrip- 
tion of the prophetic writings, p. 165 B. deserves attention. 

3 /cat tCjv XolttCjv 7rpo(j)riT(i>y, ot /car' EKOTaoiv twv ev clvtoIq 
\oyiap.ix)V, KivrjnavToc civtovq tov OeIov -xvEVfAaToe, a ivqpyovvTO 
Efecpojyricrav* ovyyj?r]oa\XEvov tov TrvEVfiaTOc, uxje\ /cat avXrjT))g 
avXov, Efj.TrvEvffu.if p. 9 D. Here Athenagoras says, that the 
Prophets spoke /car' ekvtcigiv, in a state of rapture or ecstasy. 
On this point he agreed with Montanus, though I see no reason 
for suspecting, with Tillemont, that he ever attached himself to 
the Montanists. See the Preface of the Benedictine Editors, 
Part III. c. 14. Justin, speaking of the Prophet Zechariah, 
says, tovtov Ie uvtov ov/c ev rfj d7ro/ca\vv//£t uvtov EiopuKEt 6 irpo- 
(prjTr/c^ uxTTTEp ov$e tov diufioXov /cat tov tov Kvpiov uyysXov ovk 
uvTO\pla } iv kutuotuoel iov, twpa/cet, a\\' ev itcaraerei ciiroKuXi/ipEioQ 
uvtu) yeyEvrjfjiEvrjc, Dial. p. 343 A. quoted in p. 73, note 1. The 
difference between the two representations seems to be, that, ac- 

N 2 



180 



JUSTIN MARTYR. 



place, that the Spirit made use of the Prophet, as 
a player on the pipe does of the pipe. 

The language of Theophilus on this subject 
differs not widely from that of Athenagoras. He 
speaks of the Prophets as 1 inspired by the Holy 
Spirit, or by God himself; so 2 that, being holy 
and just, they were deemed worthy to be made 
the instruments of God, and to partake of his 
wisdom. 

The account of the Prophets given by Justin, 
or, rather, by the Old Man who converted him 
to Christianity, is, that " 3 long before all those 

cording to Justin, the Prophet was in a state of rapture when he 
saw the vision which he recorded : according to Athenagoras, 
when he delivered or wrote the prophecy. 

1 L. i. p. 78 D. L. ii. p. 106 C. 110 A. Ill C. 128 B. 
See also p. 88 C. quoted in p. 168, note 1, and 88 D. Mwaijg 

— fiaXXov Si 6 Xoyog 6 rov Qeoii, wg Sl opydvov, ci avrov (f>7]aiv. 
In these passages the inspiration of the prophets is attributed to 
the \6yog. nav-eg oi m'EVfxaro(p6poL. p. 100 C. L. iii. p. 125 A. 

2 oi Si rov Qeov ai'dputroi, rrvEVfiarofyopoi irvEVfLa-og aytov Kai 
7rpo(pfjrai yevojJitvoi, vtt avrov rov Qtov ipnrvEvodivrEg Kai cotyia- 
diireg, iyirovro OaoSiSaKroi Kai octlol Kai ciKaioi. clo Kai Kar- 
ri'iiioQ-qaav rijv avrifitadiav ravrrjv Xafieh', bpyara Qeov yerofitvoi, 
Kai yjj)pi]GavrEg aofpiav rijv Trap' avrov, Sl rjg cru(piag iiitov Kai 
ra TTEpi rfjg Krictug rov Koofxov Kai rwv XolttHv hwavTiav 3 L. ii. 
p. 87 D. 

3 iyirovro nveg irpo noXXov \povov iravrwv rovruv rwv rofii- 
£ofxiiwv (pi\oa6(pit)v 7ra\ai6r£pot, f.iaKapioi, Kai ScKaiot, Kai Oeo- 
(piXE'ig, 0f<w 7rvEvfX(trt \a\{]cravr£g, Kai rci fxiXXovra dEcnriaavrEg, 
a Si] vvv yiyvErai' 7rpo<pi]rag ce avrovg KaXovaiv' ovroi \xovoi 
to aX-qdig Kai eISov Kai i^elwov avOpoj-rroig, /ni]r J EvXafirjdirrEg 



JUSTIN MARTYR. 



181 



who are deemed philosophers, lived blessed and 
just men, lovers of God, who spake by the Holy 
Spirit, and foretold future things, which are now 
happening. They are called Prophets. They alone 
saw the truth, and told it to men ; neither re- 
specting nor fearing any one, nor influenced by 
the love of glory ; but speaking those things only 
which they heard and saw, being filled with the 
Holy Spirit." 

The author of the Hortatory Address to the 
Greeks 1 says, that " it was only necessary for the 
Prophets to surrender themselves entirely to the 
operation of the Divine Spirit; that the Divine 
quill descending from heaven, and using the in- 
strumentality of just men, as of a harp or lyre, 
should reveal to us the knowledge of Divine and 
Heavenly things." 

Page 74. Tatian gives the following account 
of the Creation and fall of Angels and men. " The 
2 heavenly Aoyoc, being a Spirit from the Father, 

fxriTE $vffu)Trrjd£}>T£Q riva, fxrj fjrrrjfj.EPOi ^6l,t)q, a\\a fxova ravra 
si ttovteq a 7//COVOTIV fcou a tlhov , ayta> ir\r)ph)divTtQ 7TVEVfxari. Dial, 
p. 224 D. 

1 aXXa Kcidapoiig euvtovq rfj tov Qe'iov Trt'EVfiarog 7rapaa^(juv 
EVEpyEiq., \v avro to BeIov e£ ovparov tcunov Tr\r}KTpov, ibcnrEp 6p- 
yavh) KtOapag tivoq rj Xvpac, toIq $iK(doig avdpaai yjpwf.iEvoVy rrjv 
tS)v Qeiojv iifiiv Ka\ ovparlojv (nroh;ct\v\pr) yvuxriv, p. 0 B. 

2 p. 146 B, 



182 



JUSTIN MARTYR. 



and the Aoyog from the Rational Power, in imitation 
of the Father who begat him, made man the image 
of immortality ; that, as incorruption is with God, so 
man, partaking of a portion of God, might also 
have immortality. The Aoyoc, before the creation 
of man, was the Creator of Angels. Each species 
was created free, not being good in its own nature, 
which is the property of God alone ; but capable, 
in the case of man, of perfection through freedom 
of choice, — so that the wicked might be justly 
punished, being wicked through their own fault ; 
and the good might be justly praised on account 
of their good deeds, — not having, in the exer- 
cise of their freedom, transgressed the will of 
God. Such was the case with respect to Angels 
and men." 

" But the power of the Word, possessing within 
himself a prescience of futurity, not by any fatal 
necessity, but by (foreseeing) the determination of 
those who were free to choose predicted future 
events; restraining men from wickedness by pro- 
hibitions, and praising those who persevered in 
goodness. And when men followed one, who, on 
account of the priority of his birth, was more subtle 
than the rest, and set him up as God, though he 
opposed himself to the law of God, the power of 
the Word excluded both the author of this madness, 
and all his followers, from intercourse with himself. 



JUSTIN MARTYR. 



183 



And he who was made in the image of God, the 
more powerful Spirit being withdrawn from him, 
became mortal; and the first-born Angel, through 
his transgression and ignorance, was manifested as 
a Daemon ; and they who imitated his phantasms, 
became a host of Daemons, and through (the abuse 
of) their freedom were delivered over to their own 
folly." He then proceeds to say, that the Daemons 
introduced the doctrine of fate, and connected it 
with astrology. 

In order that we may understand what Tatian 
means by the withdrawing of the more powerful 
Spirit, we must turn to 1 another passage, in which 
he says, " We recognise two different Spirits : one, 
which is called the soul ; the other, greater than 
the soul, the image and likeness of God. Both 
those Spirits were united in the first men (dvOpoj-n-oig 
role irpioToig), so that in one respect they were ma- 
terial ; in another, superior to matter." He then 
goes on to say, that the universe is material ; and 
though its parts differ, according to their different 

1 p. 150 D. Tatian, on one occasion, says, that "God is a 
Spirit ; not the Spirit pervading matter, but the preparer of the 
Spirits in matter and of its forms," p. 144 C. : in another, that 
<e the Spirit pervading matter is inferior to the Diviner Spirit," 
p. 144 D. Compare what is said in my work on Clement of 
Alexandria, respecting the principal and subject Spirit, p. 235. 
To those who are devoid of the Spirit, Tatian gives the title of 
\lsv\iicott p. 154 C. See p. 155 B. 



184 JUSTIN MARTYR. 

degrees of beauty, yet the whole is pervaded by 
a material Spirit. 1 There is a Spirit in the stars, 
in Angels, in plants and water, in men, in animals, 
which, though one and the same, is thus variously 
modified. As, then, the soul partakes of this ma- 
terial Spirit, it is not immortal in its own nature, 
but mortal. It may, however, not die. It dies, and 
is dissolved with the body, when it knows not the 
truth — again, it does not die, although it is dissolved 
for a time, when it has acquired the knowledge of 
God. " The soul, therefore," Tatian 2 proceeds, " did 

1 p. 152 A. The soul is called TToXvfXEprjg, p. 153 B. 

2 p. 152 C. Kad' kavT^v yap okotoq egtiv (J] ^v^rf) KaL 
ovBev ev aiirfj ^cotelvov. Kal tovto egtiv apa to tlprjfievov, r) 
(TKuria to (pu>Q oh KaTaXa fifiavEi. ipv^r) yap ovk avrr) to TTvtvfxa 

EGtOGEV, EGlodrj CE VTT atJTOV, Kal TO <pG)Q TrjV GKOTiaV KaTEXa^EV. 

6 Xoyog fxiv egti to tov Qeov (ptog, (tkotoq Be fj dvETTLGTi'mtov 
x^v^r). Bta tovto \iovr\ julep BiaiTc^fJiEvr) trpog rrjv vXrjv vevei 
kcltlo, gvi awodinjGKovaa Trj aapKi. cv^vy'iav Be K£KTrj[j.£vr] ti)v 
tov OeIov TrvEvfxaTog ovk egtiv afiorjdriTog' avipyETai Be irpdg 
awEp avTr)v 6hiy£~i X w P' a T ° "^VEVfia. tov jxev yap egtiv avto rd 
olKYjTrjpLov. Trjg Be kcltojOev egtiv fj yivEGtg' (See p. 151 A. wg 
Etuat Koivrjv rravTCJv yivEGiv^) yiyovE \xev ovv gvvBiuitov dp^ijdEV 
to 7rvEVfJ.a Trj ^ V XH' r ° ^ irvevfia TavTrjv EiTEG&ai fjtr) fiovXofiEvrjv 
awrw KaTaXtXonrEv, r) Be wGTTEp EvavGfia Trjg BvvafJLELog avrov 
KEKTrjfXEvrj kol Bta tov yjLoptGfxbv tci 7-e'Aeta KaQopq,v fir) Bwa/jtEvr], 
£rjTOVGa tov Qeov, fcara TrXavr/v TroXXovg Oeoi/g clvetv-kloge, toIq 
dvTiGocpLGTEvovGt BaifxoGt KaTaKoXovdrjGaGa . 7rv£Vjj,a Be tov Qeov 
Trapa iraGtv fi£v ovk egtC Trapa Be tlgl TO~ig BtKaiiog TToXiTEVOfJiEvoig 
KaTayofiwor, Kai gvhttXekojievov Trj 4* v XVi ^ {< * "^poayopEVGEtov Ta~ig 
Xonralg xpv^alg to KEKpvufjLEvov avijyysike. Kai at /jev irEido/j-Evat 
Goty'ta. GtyiGiv avTa~ig e^uXkovto irvEvjia Gvyysvig. at Be fir) ttel- 
QofiEvai Kal tov Buxkovov tov TTETTordoTog Qeov TrapatTovfiEvat 

6E()fAa-)(Ol fJCtXXoV, )/7Tfp QEOGE^Eig, O.VE(j)alvOVTO. 

Beausobre has given the following translation of this passage, 



JUSTIN MARTYR. 



185 



not save the Spirit, but was saved by it ; and the 
light comprehended the darkness. The Word is the 
light of God ; and the ignorant soul, darkness. On 
which account, when it is alone, it bends down- 
wards towards matter, dying together with the flesh. 

Histoire du Manicheisme, L. 4. c. 3. " L'ame de sa nature," 
dit Tatien, " n'est que tenebres, et n'a rien de la lumiere. De 
la ce mot de l'Ecriture, Les tenebres n'embrassent point la lumiere, 
car l'Esprit n'est pas sauve par l'ame, mais c'est lui qui sauve 
l'ame, et c'est la lumiere qui embrasse les tenebres. La Raison 
est la lumiere de Dieu : les tenebres sont une ame qui est dans 
l'ignorance. C'est pourquoi quand elle est seule, elle s'abaisse 
aux choses materielles, et meurt avec la chair. Mais quand 
elle est unie avec l'Esprit elle monte au lieu ou elle est 
conduite par l'Esprit. En effet, le siege de l'Esprit est le 
Ciel, mais le siege de l'ame est la nature materielle (in the 
original Ti]Q he. KaroSkv ianv r\ yeveatc. Beausobre defends his 
translation by a reference to James iii. 6. kol (jAoyt^ovara rov 
Tp6%ov rrje yeveaeojg. But yivtaiQ seems rather to mean in this 
place nature, as rendered in our Version. See Grotius in loco, 
and rriv TraXaiciv yiveaiv, p. 150 D.) Au commencement, 
l'Esprit etoit familierement uni avec l'ame, et vivoit, pour ainsi 
dire, avec elle : mais n'ayant pas voulu suivre les lumieres de 
l'Esprit, il la laissa. Cependant, elle conserva encore comme une 
etincelle de feu cache sous la cendre ; mais a cause de la sepa- 
ration de l'Esprit, elle n'a pas la force d'apercevoir les choses 
parfaites. En cherchant Dieu, elle s'est egaree, et en a imagine 
plusieurs, seduite par la fraude des Demons." Beausobre's 
comment on the passage is, " L'ame est done l'ouvrage du 
Createur : l'Esprit est un don de Dieu. Voila, les differens 
genres, ou les differentes natures de Basilide. Le Createur ne 
connoissoit que la premiere, et ne commenca a savoir, qu'il y en 
a une plus excellente et plus parfaite, que lorsque l'Esprit 
descendit sur Jesus." In my work on Clement of Alexandria, 
p. 272, note 1, I have said, with reference to this comment, 
that Beausobre appears to put interpretations on some of the 
expressions which the words will not bear. On further consi- 
deration, I do not change my opinion. 



186 



JUSTIN MARTYR. 



But having obtained an union with the Divine 
Spirit, it is no longer destitute of aid, but ascends 
to the places to which the Spirit conducts it. For 
the dwelling-place of the Spirit is above ; the origin 
of the soul from below. In the beginning, then, 
the Spirit dwelt with the soul, but quitted it, be- 
cause it refused to follow the Spirit. But the soul, 
retaining some spark as it were of the power of 
the Spirit, being unable, through its separation from 
the Spirit, to see that which is perfect, erring in 
its search after God, figured to itself many gods, 
following the fraudulent devices of the Daemons. 
But the Spirit of God is not with all ; sojourning 
only with some who lived righteous lives, and 
united with their souls, it declared, by means of 
predictions, secret things to other souls; some of 
them obeying wisdom, drew down to themselves 
a kindred Spirit 1 : while those which did not obey, 
but rejected the minister of God who suffered, 
proved rather adversaries, than worshippers, of 
God." 

" It is, then," he 2 afterwards says, " our business 
to recover that which we have lost, and to unite the 
soul to the Holy Spirit, and earnestly to aim at an 
union with God." After some other further remarks 

1 As Tatian here speaks of a kindred spirit, so p. 145 D. he 
talks of a kindred matter. 

2 p. 153 D. 



JUSTIN MARTYR. 



187 



on the soul of man, Tatian proceeds . " 1 Man alone 
is the image and likeness of God ; that man, I mean, 
who does not live like animals, but, raised far above 
humanity, draws near to God himself. The point 
to which I must now address myself is, to explain 
to what kind the image and likeness of God is. 
That which admits not of comparison is nothing but 
the Self-existent itself : that which is compared to 
the Self-existent is different from it, but like to it. 
The perfect God is without flesh, but man is flesh. 
The soul is the bond of the flesh, and the flesh 
holds together the soul. Such is the form of the 
constitution (of man) if God chooses to dwell in it 
by his 2 Ambassador, the Spirit, that it may be his 
temple. But if it is not so, man excels the beasts 
only in uttering articulate sounds : in all other 
respects he is of the same conversation as they ; 
being no longer the likeness of God." 

In 3 another place Tatian says, that " the perfect 
Spirit is, so to speak, the wings of the soul, which 
the soul casting off through sin, fluttered like a 
newly-fledged bird, and fell to the ground. Passing 
from its heavenly society, it longed for an inter- 
course with inferior things. The Daemons quitted 

1 We have seen that in the passage quoted in page 183, 
Tatian calls the more powerful Spirit, the image, and likeness 
of God. 

2 chct tov 7rpE<j(3evovTog TrvtvuciTOQ, p. 154 B. 

3 p. 158 D. 



188 



JUSTIN MARTYR. 



their original abode : the first-created human beings 
were driven out. The former were expelled from 
heaven ; the latter from earth, not this earth, but 
one better than this. It is our duty, then, hence- 
forward to aspire to our ancient state, and to cast 
down every obstacle which impedes our progress." 
And 1 again : " We have learned that, of which 
we were ignorant, through the Prophets ; who, 
being persuaded that the Spirit together with the 
soul will receive immortality — the heavenly cover- 
ing of mortality — foretold things which other souls 
knew not ; and it is possible for every one that is 
naked to obtain this covering, and to return to his 
ancient kindred." 

Tatian is particularly careful to guard against 
the notion that man fell by any fatal necessity. 
" We were not created," he 2 says, " to die ; but 

1 p. 159 B. The meaning of this passage is not very clear, 
o'ltlveq afia rrj \p v XV ^s^eieifiivoi otl 7ryevjj,a to ovpaviov kiriv$vp.a 
rrjQ QrrjTorrjToc, rrjv ddavaaiav, KeKTrjverai. The Benedictine 
Editors wish to substitute a&fia for 7rvevfia. Tatian says in 
another place, " Men, after the loss of immortality, have van- 
quished death by dying (to the world) through faith ; and a 
calling has been given to them through repentance, according to 
the words of Scripture, ' They were made a little lower than the 
angels ' (Psalm viii. 5). It is possible for the vanquished to 
vanquish in turn, by renouncing the condition of death ; and 
what that is, they who wish for immortality may easily see," 
p. 154 D. See also p. 155 C. Qwpcuci TrvtvfiaTos kirovpaviov 
KadojirXififjievog. 

2 p. 150 D, 



JUSTIN MARTYR. 



189 



we die through our own fault. Our freedom has 
destroyed us. When we were free, we became 
slaves : we were sold through sin. Nothing evil 
was made by God ; we brought forth wickedness ; 
and they who brought it forth are able in turn to 
renounce it." In 1 another passage he says, that 
"the sin of man was the cause of evil in the natural 
world." 

The inference from these different passages seems 
to be that, according to Tatian, in man were 
originally united a spirit and a soul ; the former of 
purely celestial origin, the latter material ; or, to 
speak perhaps more accurately, a 2 portion of that 
inferior spirit which pervades matter. Man being, 
with reference to this material soul, peccable, 
abused the freedom with which he was endowed ; 
and listening to the suggestions of wicked Daemons, 
refused to follow the guidance of the heavenly 
Spirit, which in consequence quitted him. Thus 
deserted by the Divine Spirit, he became mortal : 
and by his sin all evil, moral and natural, was intro- 
duced into the world. As, however, he fell by the 
abuse of his freedom, so by the right use of it he 
may rise again, and reunite himself to the Heavenly 

1 p. 158 D. 

2 See the passage p. 144 D. quoted in p. 183, note 1. Tatian 
speaks of the evaporation of this materia] Spirit, when the flesh 
is annihilated by fire, p. 14G A. k a r irvp ££<«^aW<7/7 ro aapxiui', 
f's«T ftiaOelaai' rrjv v\r\v o /co^or; KtyjLopr)Ktr. 



190 



JUSTIN MARTYR. 



Spirit ; and thus replace himself in his original 
state of innocence and happiness. It must be con- 
fessed that this account of the original state, and 
of the fall of man, savours more of the spirit of 
Gentile philosophy than of Scripture: yet in one 
respect it differs not greatly from that scheme, 
which assigns as the cause of the fall — that God 
withdrew the special influences of his presence from 
our first parents. 

I find in Athenagoras little that has any direct 
bearing on these subjects. 1 On one occasion he 
is censuring those who thought that they sufficiently 
established the truth of a future resurrection, by 
saying, that it was necessary to the final judgment 
of mankind. " This argument," he says, " is clearly 
shown to be inconclusive by the fact, that although 
all rise again, all do not rise to judgment. For if 
to answer the ends of justice is the sole cause of 
the resurrection ; then they, who have neither done 
good nor evil, that is, very young children, need 
not rise." Here the future condemnation of man 
is made to depend entirely on the commission of 
actual sin. In 2 another place he says, that " man, 
according to the design of his Maker, pursues a 
regular course with reference to his nature by 

1 De Mort. Res. p. 55 D. Athenagoras says that the soul is 
immortal, Leg. p. 30 D. 

2 Legatio, p. 29 A. 



JUSTIN MARTYR. 



191 



birth, which is common to all ; and the disposition 
of his members, which does not transgress its pecu- 
liar law ; and the end of life, which is the same to 
all ; but, according to the determinations of his 
own reason, and the operation of the Ruler who 
has obtained dominion over him, and of the at- 
tendant Daemons, he is carried in different direc- 
tions ; although the power of reasoning is common 
to all." The 1 Ruler to whom Athenagoras here 
alludes is a Power, or Spirit, who is conversant with 
and pervades matter ; and being opposed to God, 
induced man to abuse the freedom with which he 
was endowed, and led him into transgression. On 
the subject of the Divine Providence, Athenagoras 
says, 2 that " they who admit God to be the Creator 
of the Universe must, if they mean to abide by 
their own principles, refer the custody and Provi- 
dence over all things to his wisdom and justice. 
Under this persuasion they must think that every 

1 p. 27 A. D. Athenagoras speaks of a material Spirit, 
Legatio, p. 30 C. 27 B. 

2 on del tovq 7roir]ri]v rov 6eov touSe tov iravroQ irapa- 
SeZafxivovg rrj tovtov ao^'ia Kai diKaioavvr] rijv tu/v yEvo^iviov 
cnrdvriov dvaridivai tyvXaKyv te /ecu irpovoiav, e\je rate idlaig 
ap\a~iQ TrapafXEvtiv eOeKoiev' ravra Se 7T£pt rovru)v (ppoiovvrac 
fxrjOEV r/yeladai /u>/re ru>v Kara yfjv firjTE tujv kclt ovpavov avein- 
tpotvevtov fiijS* enrpovorjrov, aW £7rl rvdv d(j>av££ ojdolojg Kai 
(paivofiEvov, fiiKpov te Kai fiEi^ov, Zii]Kovaav yiyvtoaKEiv ri)v 7rapd 
tov 7roiriaapTOQ EirifjiEXEiav. dt~irai yap wdvra ra ysvofXEva rrjg 
rrapd tov Troi^aavTog E7rijje\EiaQ' idliog Be EKaarov fcafl' o tte^vke 
Kai rrpbc, o TTEibvicev. De Moit. Res. p. 60 B. 



192 



JUSTIN MARTYR. 



thing, both in earth and heaven, is directed and 
governed by Providence ; and that the care of the 
Creator extends to all things alike, whether unseen 
or seen, whether small or great. For all created 
things in general stand in need of the care of the 
Creator: and each in particular according to its 
nature and the end for which it was created." He 
asserts the same doctrine in 1 another place ; 
although, like Justin, he ascribes to God a general 
superintendence over the Universe; and says, that 
the Angels were appointed to watch over the dif- 
ferent parts. 

Theophilus, 2 speaking of wild beasts and noxious 
animals, affirms that "nothing evil proceeded from 
God: all things were originally good, very good. 
But man by his transgression affected other living 
things with evil ; for when he transgressed, they 
transgressed with him. — When, however, man shall 
return to his original state, and cease to do evil, 
they also shall return to their original gentleness." 
A considerable portion of the second book consists 
of a comment on the account of the Creation, 
given in the book of Genesis. 3 Speaking of the 
creation of man, Theophilus alleges, as a proof of 
his superior dignity, that, whereas God created all 

1 Legatio, p. 29 A. 27 C 

2 Lib. ii. p. 96 B. 

3 p. 96 C. There is a description of Paradise, p. 97 D. See 
also p. 101 B. 



JUSTIN MARTYR. 



193 



other things by a word, he considered the creation 
of man a work worthy of his own hands; and as 
if he even stood in need of assistance, said to his 
Word and Wisdom, " Let us make make man," &c. 
1 Man after his creation was placed in Paradise, 
the means of improvement being afforded him, so 
that he might go on to perfection ; and being at 
length 2 declared a god, might ascend into heaven. 
For he was created in a sort of intermediate state ; 
neither wholly mortal, nor wholly immortal, but 
capable of both conditions. 3 Adam was forbidden 
to eat of the fruit of the tree of knowledge, be- 
cause, being yet in a state of infancy, he could not 
worthily receive knowledge. Some appear to have 
thought that the fruit of the tree of knowledge 

1 p. 101 D. Theophilus says that Adam was not forbidden to 
eat of the fruit of the tree of life. He repeats his notion respect- 
ing this intermediate state of man in p. 103 C. " If God had 
created man immortal, he would have made him a god ; if 
mortal, God would have appeared to be the author of his death. 
Man was, therefore, made capable of both conditions : that, 
keeping the commandment of God, he might receive immortality 
as a reward, and become a god ; or, disobeying God, might be 
the author to himself of death." Theophilus says that the ma- 
jority deemed the soul immortal, because God breathed the 
breath of life into Adam's nostrils, p. 97 C. 

2 'in ci Kal Oeoq apaEet^detg. Justin uses the expression, 
Ttkt'tu) yEvofAEvu), Dial. p. 225 D. Man is called itXaa^a teal 
thiov Qtov, L. i. p. 72 A. 

3 p. 102 A. The Benedictine Editors employ a chapter of 
their Preface in proving that Theophilus, when he calls Adam 
an infant, speaks metaphorically. 

O 



194 



JUSTIN MARTYR. 



was evil in itself; and, therefore, productive of 
death. This Theophilus denies, and says, that know- 
ledge is in itself good. " It was not, therefore, the 
fruit of the tree which brought pain, and sorrow, and 
death into the world ; but Adam's disobedience. 
God, however, when he cast our first parents out of 
Paradise, determined in his mercy that they should 
not continue for ever in sin ; but having been 
punished by banishment, and disciplined for an ap- 
pointed time, should be restored to Paradise. This 
restoration will take place after the resurrection. 
For as an earthen vessel which has a flaw is broken 
up and formed anew by the potter, that it may be 
sound and perfect, so man is broken to pieces by 
the power of death, that he may be rendered sound 
in the resurrection ; that is to say, without spot, 
just and immortal." In conformity to this view of 
Adam's original state and fall, Theophilus 1 states 
that God created him free. 

Though I find nothing in the three books of 
Theophilus which has a direct bearing on the ques- 
tion of Justification ; there is in the first book a 
passage, p. 74 D. deserving notice, in which he 
describes faith as the moving principle of human 

1 sXevdepov yap Kal avre^ovaiov kiroirjatv 6 QtoQ rov apdpwn-ov, 
p. 103 D. So also tov avdpiOTrov Kvpiov ovtcl afxapTtjaai, L. 2. 
p. 96 B. 



JUSTIN MARTYR. 



195 



conduct. With respect to the Divine Providence, 
Theophilus 1 says, that it may be traced in the pro- 
vision made, that every kind of flesh should have its 
appropriate food. "The care of God," he says in 
2 another place, " extends to the dead, as well as to 
the living." 

Page 87. note L The expression £>m rov irap 
avTov (rou Geou) Xoyov occurs repeatedly in Athena- 
goras, p. 5 C. 11 A. 12 D. 17 D. 34 D. In all 
these instances it is to be understood of the 

Xoyog. 

Page 90. Justin speaks of the renunciation of 
all worldly things, but not with any direct reference 
to the profession made in Baptism, p. 348 A. I find 
in Tatian no express reference either to Baptism or 
the Eucharist. A 3 passage has already been cited, 
in which he speaks of himself as "born anew ac- 
cording to the imitation of the Word." 

Athenagoras is also silent respecting the Christian 
Sacraments. In defending the Christians against 

1 ty\v te irpovoiav r)v iroieirai 6 Qeog, erotfxa^ojy rpo(pr]i> iraari 
aapKi. L. i. p. 73 A. See also L. iii. p. 122 D. Kai irpovoiq. rd 
Trayra cioiKtivQai £7rtora^(£0a. 

2 L. ii. p. 116 B. 

3 Kayo) Kara ty^v rov Xoyov fxifjqatv avayevvrjdtlc, p. 145 C. 
See note 28. 

o 2 



196 



JUSTIN MARTYR. 



the charge of not offering sacrifices to the gods, 
he says, that 1 the best sacrifice is to know the true 
God, and to approach him with pure uplifted hands. 
He requires only a bloodless sacrifice, and a reason- 
able worship. 

2 Theophilus, on one occasion, says, that Christians 
are so called, because they are anointed with the oil 
of God; but whether he meant to allude to the 
practice of anointing as a part of the ceremony 
of Baptism, or, figuratively, to the unction of the 
Holy Spirit, is uncertain. 3 On another occasion 
he says, that God, in the work of creation, blessed 
the creatures inhabiting the waters, to show that 
hereafter all who come to the truth, and are re- 

1 dXXd Ovaia ai/rw fXEyiarri, rjv yiyvilxTKio/jiEv t'iq e^etewe Kai 
ovvEatyaipiooE tovq ovpavovg — orav — ETraipwfiEv ba'iovg ^elpag 

avrw, tto'hxq eti ^puav EKaTOfifiriQ e-^ei ; Ka'iroi Trpoacpepeiv Hov 

aval ixciKTOV Overlay, Kai rrjv XoyiKrjv irpoadyeiv Xarpelav. Legatio, 
p. 13 B. C. D. 

2 roiyapovv tovtov eIvekev KaXovfxeda Xpianat'oi' on 
^piofjieda tXaiov Qeov, L. i. p. 77 C. 

3 eti fjev Kai evXoyrjdrj vtto rov Qeov ro ektGj*' vSdriov yevofxeva, 
ottioq r) Kai tovto eiq htiyfia rov fxiXXeiv XafijodvEiv tovq diQpu)7rovQ 
fXErdvoiav Kai atyeaiv afxapriCbv did v6utoq kui Xovrpov TraXiyyEVE- 
fftag TrdvTag tovq TvpoviovraQ ty\ dXr)QEia. Kai dv ay evvwhevovq Kai 
XajufldvorTag evXoyiai' irapd tov Qeov, L. ii. p. 95 B. Tertullian 
calls Christians Pisciculi : De Baptismo, c. 1. See my work on 
that Author, c. I. note 73. Theophilus has been supposed to 
allude to Baptism in the concluding words of the Third Book, 
ottioq vxVG GVfxfioXov Kai dppnfiiova ri)Q dXridEiag. 



JUSTIN MARTYR. 



197 



generated and receive a blessing from God, shall 
obtain repentance and remission of sins through 
water and the laver of regeneration. Theophilus 
1 twice uses the word i^o/uoXoyriaig to express that 
confession of sin which originates in genuine re- 
pentance ; but not with any reference to eccle- 
siastical discipline. 

Page 97. note 1. In 1. 2. p. 91 D. Theophilus 

Says, in /urjv Kal 7T£m rrjg efiSo/LiriQ r]/uLEpag, rjv travTtQ 
fAv avOpwTroi ovofiaZpvGiv, ol §1 7r\uovg ayvoovaiv ori 
Trap YLfioaioiq o KaXfirai aafifiarov EAAr^icrri tp/mr}- 
vemrai tfiSo/naQ' rjrtg tig irav ytvog avOpujircov ovofxa- 
Z^rai fj.lv, Si rjv &£ air'iav KaXovmv avrr]v ovk £7n- 
aravrai. 

Page 100. Tatian, as we have seen, agrees with 
his master Justin, in affirming that the soul is not 
immortal. " 2 The soul, O Grecians, is not immortal 
in itself, but mortal. It may, however, escape death. 
For, being ignorant of the truth, it dies and is dis- 
solved together with the body ; and rises again to- 
gether with the body at the consummation of all 
things, suffering death by a punishment of eternal 
duration. On the other hand, having obtained the 
knowledge of God, it dies not, though it is dis- 

1 L. ii. p. 103 B. 105 C. 

2 p. 152 B. quoted in p. 184. 



198 



JUSTIN MARTYR. 



solved for a time. For in itself it is darkness, and 
there is no light in it." In a 1 subsequent passage 
he says, that " the soul is not simple, but com- 
plex, — -being compound, so as to be visible through 
the body. For neither can it appear without the 
body; nor does the flesh rise again without the 
soul. Man is not, as some babblers affirm, a rational 
animal, capable of intelligence and knowledge. For 
irrational creatures will be shown to be, according 
to them, capable of intelligence and knowledge." 
On 2 another occasion he says, that the soul is the 
bond of (that which keeps together) the flesh ; and 
that the flesh holds in the soul. 

Viewing these passages in connexion with 3 others 
already quoted in this Chapter, we find that Tatian 
conceived man to consist of a body and soul. The 
soul is a portion of the Spirit pervading matter, 
and, consequently, not in itself immortal ; and the 
union between the soul and body is dissolved by 
death. But 4 after the consummation of all things 

1 p. 153 D. 

2 %eg}xoq fie Tfjg crapKog ^XV* a X erlK1 1 ^ 7 *7C ^ u X^ e ^ &<*p£> 
p. 154 B. quoted in p. 187. 

3 p. 184—189. 

4 p. 145 D. We find iv ripipa avvTEXelaq nvpoQ anoviov (3opy 
Trapa^oBiiaerai, p. 155 D. Tatian affirms that above the visible 
heavens exist the better ages, aiwveg ol Kpeirrovec, having no 
change of seasons, from which various diseases take their origin ; 
but blessed with an uniform goodness of temperature, they enjoy 



JUSTIN MARTYR. 



199 



the body will rise again, and the soul be reunited 
to it ; and the general judgment will take place. 
They who have during this life endeavoured to 
unite their souls to the Divine Spirit, will attain 
to an eternity of happiness ; they who have allowed 
their souls to sink downwards, and to be occupied 
entirely with material things, will be doomed to an 
eternity of misery. 

According 1 to Athenagoras, God made man of 
an immortal soul and a body; and gave him in- 
telligence, and a law implanted in his nature. If, 
2 however, the soul unites itself to the Spirit per- 
vading matter, and looks not upwards to the hea- 
vens and to their Creator, but downwards to the 
earth, as if it was mere flesh and blood, it ceases 
to be a pure Spirit. The opinions of 3 Athenagoras, 

perpetual day, and light inaccessible to men who dwell here 
below, p. 159 A. In contradistinction from those better ages, 
he calls the present state of things tovq k<x6' j/judc aluivac, 
p. 145 D. 

1 Kct0' r)v kiroiriaev avQpioirov ek \pv)(rjg ddavciTov Kai (TWfxaroQ, 
vovv re ovyKarEGKEvacEv avrio Kai vofiov k/uKpvrov, k. t. e. De 
Mort. Res. p. 54 A. Compare Legatio, p. 31 A. 

2 "naayzi £e rovro ^vyr\ jxaXiara rov vXikov -KpoaXafiovGa Kai 
ETnavyKpadE~ioa 7rvEV[xaTO£, ov irpbg to ovpavia Kai rov tovtiov 
7roirjT})v, dXXa kutio irpog ra kiriyua fiXEirovaa KadoXiKwg (f<g yrjv 
f. om.) ujg fxovov aifxa /cat erap£, ovketi -KVEv\xa Kudapov yiyvof^ivrj. 
Legatio, p. 30 C. 

3 In the Legatio, Athenagoras says, that after death the good 
will remain with God, exempt from change and suffering as to 
their soul ; not as flesh, though they will have flesh, but as an 



200 



JUSTIN MARTYR. 



respecting the resurrection of the body, are detailed 
in the Tract, which he wrote expressly on that sub- 
ject. In it may be found nearly all the arguments 
which human reason has been able to advance in 
support of the doctrine. 

We have 1 seen that Theophilus describes Adam 
as neither mortal nor immortal, when created ; but 
capable of either condition. In order 2 to obtain 
immortality, man must believe in God and fear 
him. For God will raise up his flesh in a state 
of immortality together with his soul; and, being 
made immortal, he will see God perfectly. 3 Theo- 
philus speaks of the punishment to be undergone 
by the wicked hereafter as eternal. We 4 have re- 
marked that, according to Theophilus, man will 
after the resurrection be restored to Paradise, which 
5 he describes as situated on this earth, in the eastern 

heavenly Spirit, p. 35 D. See also p. 39 B. C. where he inti- 
mates an intention of writing expressly on the Resurrection of 
the Body. 

1 p. 193. He says also, that the majority concluded the soul 
to be immortal, because God is said in Scripture to have breathed 
into Adam's nostrils the breath of life, and thus to have made 
him a living soul, L. ii. p. 97 C. 

2 L. i. p. 74 C. In p. 77 D. Theophilus urges some of the 
common arguments, in order to show that the resurrection of the 
body is probable. See also L. ii. p. 93 B. 94 D. 

3 L. i. p. 79 A. C. L. ii. p. 110 D. 

4 p. 192. 

* Compare p. 97 D. with p. 101 B. 



JUSTIN MARTYR. 



201 



parts, refulgent with light, and abounding in beau- 
tiful plants. 

Page 105. In stating Tatian's notions respecting 
the fall of man, we 1 quoted a passage in which 
it is said, that, before the creation of man, the Ao-yoc 
created Angels, who were endowed with freedom ; 
that one of these Angels, to whom Tatian applies 
the epithet irpwroyovog, being more 2 subtle than 
the rest, rebelled against the Divine Law, and 
persuaded others to join him in his revolt, and to 
proclaim him as a God. That, in consequence of 
this revolt, he and his followers were excluded 
from the Divine intercourse, and became a host 
of Daemons, he being their chief. They 3 taught 
men to believe that all events happened by a fatal 
necessity, being dependent upon the position of the 
stars, of which they drew schemes. For, when 
expelled from heaven, they sojourned among the 

1 p. 182. 

2 The Greek word is (f>povifj.u)Tepog ((ppovifxtorarog, in the Sep- 
tuagint). The Serpent is described in Genesis, c. iii. as more 
subtle than any beast of the field. 

3 ^taypa/i/^a yap avro~ig aarpodeaiag avaZel^avTeg, &oirep oi 
rolg Kvfioig irai'CovTEg, t))v elfiapftevriv elarjyricrcivTO \iav ixdiKov, 
p. 147 A. So p. 148 B. rotovrot riveg tlaiv oi Baifioreg, ovrot 
oi T-qv tlfiapixivr]v wpiaav' aroi^etMaig Be avrolg // £u)(0(Tig >)j', 
k. t. e. The word orot^e/wo-tc is used with reference to the arti- 
fices of the Daemons, first in producing diseases, and afterwards 
in removing them, p. 156 B. Saturn and the other planets and 
stars are called nfc et/Ktp/xeV^c oltcovSfioi, p. 149 B. 150 A. 



202 



JUSTIN MARTYR. 



different animals which either creep on the earth, 
or swim in the waters, or range the mountains ; 
and in order that they might be thought still to 
dwell in heaven, and might give a specious appear- 
ance to their irrational life, they raised the creatures 
among which they lived, to heaven, and named the 
constellations after them. Hence, the names of the 
signs of the Zodiac. 

In a 1 subsequent passage Tatian says, " The 
Daemons (so you call them), taking their composi- 
tion from matter, and having the Spirit which is 
in it, became intemperate and luxurious ; some of 
them turning to the purer, some to the inferior 
portions of matter, and framing their conduct ac- 
cordingly. These, O Greeks, you worship, though 
formed out of matter, and having deviated far from 
their appointed and regular course. For the above- 
mentioned (Dsemons) turning aside through their 
folly to vain-glory, and casting off all control, de- 
sired to steal the honours of Divinity — and the 
Lord of the universe has permitted them to revel 

1 p. 151 C. Tatian, as we have seen, held, that the ay yeXog 
■KpioroyovoQ and his followers, after their revolt, became Daemons. 
He now appears to be speaking of their subsequent condition, 
when they had departed still further from their allegiance to God. 
The Paris Editors are careful to guard the readers of Tatian 
against what they term his error, in supposing that Daemons are 
material. Tatian applies the name ^aifjioveg to the Heathen 
Gods, p. 165 A. 



JUSTIN MARTYR. 



203 



(in their rebellion) until the world shall come to an 
end, and be dissolved, and the Judge shall appear, 
and all men, who, notwithstanding the opposition 
of the Daemons, aspire to the knowledge of the 
perfect God, shall receive through their trials a 
more perfect testimony in the day of judgment." 

But though 1 the Daemons are material, they 
have not flesh. Their composition is spiritual, like 
that of fire or air. Their bodies, consequently, 
cannot be seen, excepting by those who are guarded 
by the Spirit of God : those who are only animal 
(ol i/jv^ikoi) cannot see them. — On this account, also, 
the substance of Daemons has no place of repent- 
ance ; for they are the brightness (anavydaiaaTa) of 
matter and evil — and the design of matter is always 
to bring the soul within its power. Hence, the 
sole object of the Daemons is to lead men away 
from the truth. With this view they 2 invented 

1 p. 154 C. Tatian afterwards says, that the Daemons occa- 
sionally exhibited themselves to the xpv^oi, p. 155 B. 

2 p. 152 B. Compare p. 153 B. where Tatian, after he has 
observed that the Daemons deceive solitary (deserted by the 
diviner Spirit) souls by visions, adds that, " as they have not 
flesh, they do not easily die ; but even while living they work 
the works of death, themselves dying as often as they discipline 
their followers in sin ; so that what is peculiar to them at present, 
viz. that they do not die like men, will, when they come to be 
punished, be the cause of their dying through all eternity. The 
shortness of man's existence curtails his power of transgression ; 
whereas the Daemons, whose existence is infinite, contract an 



204 



JUSTIN MARTYR. 



the Arts of Divination, and set up the Oracles. 
They 1 employ every artifice to prevent the soul 
from rising upwards, and pursuing its way to 
Heaven. If 2 they possessed the power, they would 
drag down the Heavens together with the rest of 
the creation ; but, as they cannot effect this, they 
are continually — by means of the inferior matter — 
warring against the matter which is similar to them- 
selves. Successfully to resist them, we must put 
on the breast-plate of the Heavenly Spirit. 3 One 
great object of the Daemons is, to persuade man 
that whatever happens to him, either of good or 
evil, whether he falls sick or recovers from sick- 
ness, is owing to their agency. To this end they 
invented amulets, philters, and charms, in order 
that man might be induced to trust to them, or, 
at least, to the properties of matter, rather than to 
his Creator. 

On 4 one occasion Tatian combats the notion that 
the Daemons are the souls of dead men. " For 
how," he asks, " can souls become efficient agents 

infinite guilt." I am not sure that I understand the author's 
meaning in this passage, in which he seems strangely to con- 
found natural with spiritual death : but I conceive it to be, that 
no change can take place in the condition of Daemons, because 
they are not subject to death, as men are ; they go on sinning to 
eternity — a state which he calls eternal death. 

1 p. 155 A. 2 p. 155 C. 3 p. 155 C. 

4 p. 154 D. The passage is corrupt, but the meaning clear. 



JUSTIN MARTYR. 



205 



after death? unless we suppose that man, after 
death, can acquire greater powers of action than he 
possessed while living." 

We have 1 seen that Athenagoras speaks of 
Angels to whom God assigned the office of watch- 
ing over the well-being of the Universe. In a 
subsequent 2 passage, having recited the opinions of 
the Gentile Philosophers respecting Daemons, he 
goes on to explain his own views of the subject. 
He says, that "Christians, in addition to the Father, 
the Son his Word, and the Holy Spirit, acknow- 
ledge other powers, conversant about matter and 
pervading it, one of whom is opposed to God ; not 
as strife is to friendship in the system of Empe- 
docles, or night to day in the phenomena of nature 
(since any thing actually opposed to God must cease 
to exist, its very composition being dissolved by the 
power and force of God) ; but because to the good- 
ness of God, which is his inseparable attribute, is 
opposed the Spirit conversant with matter; created 
indeed by God, as the other Angels were created 
by him, and entrusted with the administration of 
matter and its forms. For the Angels were created 

1 p. 190 See p. 11 A. 

2 Legatio, p. 27 A. I have given the sense rather than a 
literal translation of the passage. 



206 



JUSTIN MARTYR. 



by God with reference to his various works; that, 
as God exercised a general Providence over the 
Universe, they might exercise a particular Provi- 
dence over the different parts assigned them. But, 
as in the case of men who are free to choose virtue 
and vice (since you would neither honour the good 
nor punish the bad, unless virtue and vice were in 
their own power) some are found faithful, some 
unfaithful, in that with which they are entrusted ; 
so of the Angels, some continued such as they were 
created by God, fulfilling the ends for which he 
created and designed them ; but others abused both 
their nature and the power committed to them; 
among them the Ruler of matter and its forms, and 
others who were placed immediately around this first 
firmament ; they smitten with the desire of women, 
and yielding to carnal lusts ; he becoming negligent 
and faithless about the administration of that with 
which he was entrusted. From the intercourse of 
the Angels with women sprang those who are called 
giants. The Angels, therefore, who were expelled 
from Heaven, hovering about the air and earth, and 
no longer able to elevate themselves to heavenly 
things ; and the souls of the giants, who are the 
Daemons, wandering about the world, excite motions 
corresponding, some to the substances which the 
Daemons assumed, others to the desires which the 
Angels felt. But the Ruler of matter, as may be 



JUSTIN MARTYR. 



207 



seen from the events which happen, opposes himself 
in his whole conduct to the goodness of God. So 
much were even the Gentiles struck with the con- 
fusion apparent throughout the world, that they 
doubted whether it was under the direction of Pro- 
vidence ; and Aristotle determined that the parts 
below the Heavens were not. Whereas the general 
Providence of God extends alike to all things ; and 
each particular thing follows its own particular law ; 
but the motions and influences of the Daemons 
introduce these disorders, impelling individuals and 
nations, in part and generally, from within and from 
without, according to the proportion subsisting be- 
tween matter and the affection to divine things. 
On which account, some men of no small repute 
thought that the Universe was not constituted with 
any order, but was driven about by irrational chance ; 
being ignorant that, with reference to the composi- 
tion of the Universe, nothing is without its fixed 
object, or is neglected, and that there is a reason for 
the creation of each part; so that it never trans- 
gresses its appointed order." Then follows a passage 
1 already quoted, relating to the original constitution 
of man : after which, Athenagoras adds, " The 
powers which draw men towards idols are the above- 
mentioned Daemons, who settle upon the victims, 



1 p. 190. 



208 



JUSTIN MARTYR. 



and suck the blood; but the gods, in whom the 
multitude delights, and whose names are given to 
the statues, were 1 men ; as we may know from 
their respective histories." He 2 then states that 
the Daemons in reality exert the powers which are 
ascribed by the vulgar to the idols ; and goes on to 
explain the mode in which men are perverted to 
the worship of idols. His notion is, that, " the 
irrational and visionary movements of the soul with 
respect to opinions, call up different idols; some- 
times extracting them out of matter; sometimes 
framing and begetting them to themselves. And 
the soul is principally subject to this affection, when 
it lays hold of, and is mixed up with, the material 
spirit ; not looking upwards to heavenly things and 
to their Maker, but downwards entirely to the 
earth, as if it were only flesh and blood, and no 
longer a pure spirit. These irrational and visionary 
movements of the soul beget imaginations leading 
to a mad desire of idols. But when the tender 
and flexible soul, untaught, and unacquainted with 

1 Athenagoras proves this at great length, p. 31 A. 

2 p. 30 C. Athenagoras seems in this passage to use the 
word t idwXov ambiguously ; either to signify an image presented 
to the mind, or a material object of worship. Concerning the 
powers exerted by the idols, rete .eidwXwv kvepyeiac, see p. 17 C. 
25 A. where Athenagoras admits that some wonders are wrought 
by the idols ; but says that they ought not to be ascribed to the 
gods whose names the idols bear. 



JUSTIN MARTYR. 



209 



sound reasonings, having never contemplated the 
truth, or comprehended in its thought the Father 
and Maker of the Universe, receives the impression 
of these false opinions; the Daemons, who hover 
about matter, sucking up the steam and blood of 
the victims, laying hold, in order to deceive man, of 
these movements of the souls of the multitude 
which lead to falsehood, cause images to flow into 
them, as if proceeding from the idols and images, 
the names of which they have appropriated to 
themselves. Thus, too, the Daemons obtain the 
credit of those rational movements of the soul, 
which belong to it as immortal, when it either fore- 
tells the future, or remedies the present." 

J Theophilus appears to have written a work, in 
which he had said much respecting Satan, whom he 
describes as still working in men, and calls a Daemon 
and Dragon ; assigning as the reason for this latter 
name, that he 2 was a fugitive from God ; for he 
was originally an Angel. Speaking of the Heathen 
poets, Theophilus says, 3 that they were inspired by 
Daemons : and in proof of this assertion states that, 
when men under the influence of a Daemoniacal 
possession were exorcised in the name of the true 

1 L. ii. p. 104 D. 

2 c)ia to aTzolthpciKEi ai avrov dicb rov Qtov, p. 104 D. 

3 L. ii. p. 87 C. 

P 



210 



JUSTIN MARTYR. 



God, the Spirits which seduced them confessed 
themselves to be Daemons. 

With respect to the gods of the Heathen, Theo- 
philus 1 affirms repeatedly, that they were dead men, 
He calls them 2 also Daemons, impure Daemons ; 
whence we may infer, that he agreed with Athe- 
nagoras in thinking, though he does not expressly 
say so, that the Daemons were the instigators of 
idolatry, and reaped the advantage of the worship 
which they caused to be paid to the statues of 
dead men. 

P. 114. Tatian, speaking in his own person, 
3 thus describes the moral character of the Chris- 
tians of his day : " I wish not to reign ; I wish not 
to be rich ; I avoid military office; I abhor forni- 
cation ; I will not make long voyages through the 
insatiate desire of gain ; I contend not at games in 
order to obtain a crown ; I am far removed from 
the mad love of glory ; I despise death ; I am 
superior to every kind of disease ; my soul is not 
consumed by grief. If I am a slave, I submit to 
my servitude ; if I am free, I pride not myself in 



1 L. i. p. 75 A. 76 A. L. ii. p. 80 D. 86 B. 110 A. 

2 L. i. p. 76 C. L. iii. p. 118 A. 

3 p. 150 B. Compare p. 162 D. 



JUSTIN MARTYR. 



211 



my noble birth. I see one sun common to all ; I 
see one death common to all, whether they live in 
pleasure or in want." 

In a 1 subsequent passage Tatian says, " With us 
there is no desire of vain-glory, and we consequently 
affect not a variety of doctrines ; but separated from 
the vulgar and earthly sentiment, and obeying the 
precepts of God, and following the law of the 
father of incorruption, we renounce all that rests 
on human opinion. Not only do the rich learn 
philosophy, but the 2 poor also enjoy instruction 
gratis ; for that which comes from God cannot be 
paid for by any worldly compensation. Thus we 
receive all who wish to hear, even though they are 
old women or children. In a word, all ages receive 
honour with us ; but all lasciviousness is far removed 
from us." Speaking of his own conversion to Chris- 
tianity, Tatian 3 says, that "observing the trifling- 
questions on which the Gentiles, who affected the 
character of wisdom, employed themselves ; their 
ignorance of all that really deserved to be known ; 
their presumption ; their pride : the variety of 
opinions which prevailed among them even on the 
nature of virtue and vice, some holding that to be 

1 p. 167 A. 

2 See p. 168 C. Compare p. 14, Note 2. 

3 p. 163 C. to 165 C. 

P 2 



212 



JUSTIN MARTYR. 



honourable which others deemed infamous— whereas 
the nature of virtue must be always the same; — 
observing all these things, and having been initiated 
into their mysteries, and ascertained the flagitious 
character of their rites, he considered with himself 
in what manner he could arrive at the truth. 
While he was thus considering, he met with certain 
barbarous writings, ancient in comparison with the 
dogmas of the Greeks; divine in comparison with 
their error. To these he gave his assent, moved by 
the unpretending character of the diction ; the sim- 
plicity of the speakers ; the mode in which the work 
of creation was rendered easy of comprehension; 
the prediction of future events ; the excellence of 
the precepts ; and the doctrine of the subjection of 
the Universe to one God." 

As Tatian 1 exposes at some length what he deems 
the abominations of the theatrical exhibitions, and 
of the public games, we may conclude that he did 
not deem it consistent with the profession of Chris- 
tianity to attend them. 

Athenagoras, having recited some of the moral 
precepts delivered by our Saviour, in order to ex- 
plain to the emperors the real character of Chris- 



p. 160 D. to 162 B. 



JUSTIN MARTYR. 



213 



tianity, 1 asks, " Who among* those, who analyze 
syllogisms, and resolve ambiguities, and explain 
etymologies, and define homonymes and synonymes, 
and categories, and axioms, and the subject, and the 
predicate, and profess that by such instructions they 
can make their hearers happy — who among them 
are so purified in their souls, as, instead of hating, 
to love their enemies; as, instead of doing that 
which is even deemed a mark of the greatest mode- 
ration — of retorting evil language — to bless their 
calumniators, and even to pray for those who are 
laying snares against their life ? The Heathen 
teachers of knowledge, on the contrary, are ever 
forming some forbidden scheme against their adver- 
saries, and desiring to do them injury ; 2 making 
their profession a mere flourish of words, and not a 
rule of practice. But among us you may find illi- 
terate persons, and artisans, and old women, who, 
if they cannot show the benefits resulting from 
their profession by their words, show it by practice. 
For they do not commit words to memory, but 

1 Legatio, p. 11 C. 

2 re-^t rju \6yu)v, Kal ovk tTri^Ei^iv tpywv, to irpayfxa irt-KOir]- 
/jiivoi. So p. 37 A. ov yap [leXery Xoytov, a'AA' ETTiSsilisi Kcti dida- 
(TKaX'ia. epyair, ra fifxirspa. Quotus enim quisque Philosophorum 
invenitur, qui sit ita moratus, ita animo ac vita constitutus, ut 
ratio postulat ? qui disciplinam suam, non ostentationem scien- 
tiae, sed legem vitae putet 1 qui obtemperet ipse sibi, ac decretis 
suis pareat? Cicero Tusc. II. c. 4 or 12. 



214 



JUSTIN MARTYR. 



show forth good deeds:— when struck, they strike 
not again — when robbed, they have not recourse to 
the law — they give to those who ask — and love 
their neighbours as themselves. Is it likely that we 
should thus purify ourselves, unless we believed that 
God presided over the human race ? No one can 
say so. 1 But because we are persuaded that we 
shall render an account of our present life to the 
God who made both us and the world, we choose 
the moderate and benevolent, and (in human esti- 
mation) despised course of life ; thinking that even 
if we lose our lives, we cannot suffer any evil here, to 
be compared with the reward which we shall re- 
ceive hereafter from the great Judge, on account 
of our gentle and benevolent and temperate be- 
haviour." In a subsequent 2 passage, Athenagoras 
states that, agreeably to the injunctions of their 
blessed Master, Christians are pure, not only in 
their actions and their words, but even in their 
thoughts ; knowing that the eye of God is ever over 
them, and that being himself wholly light, he looks 
into the very heart. 

He alleges 3 as a proof that the Christians were 
not guilty of the crimes imputed to them, that no 

1 The same argument is again urged, p. 35 G. 

2 p. 35 C. 36 A. 

3 p. 38 B. 



JUSTIN MARTYR. 



215 



one of their slaves, who must have been privy to 
the fact, had ever been brought forward to give 
evidence against them ; or had even laid such crimes 
falsely to their charge. " For how," he says, " can 
any one accuse of homicide, or of eating human 
flesh, those who cannot bear to be present even at 
the execution of a person justly condemned ? While 
others rush with eagerness to behold the combats of 
the gladiators, and the conflicts with wild beasts, we 
renounce such sights; thinking that there is little 
difference between witnessing and committing homi- 
cide. Can we then commit murder, who will not 
even look upon it, lest we should bring upon our- 
selves guilt and pollution ?•" Athenagoras then goes 
on to say, that the Christians would neither use 
medicines in order to procure abortions, nor expose 
their offspring. 

Having stated 1 that the purity of the Christians 
extended not only to their actions, but also to their 
desires and thoughts, he adds, that they regarded 
the younger members of the community as their 
children; those of their own age as brothers and 
sisters; those advanced in years as their parents. 
" Having then," he proceeds, " the hope of eternal 
life, we despise the things of this life, and all in 



p. 36 A. 



216 



JUSTIN MARTYR. 



which the soul takes pleasure. Each of us confines 
himself to his own wife; and marries not to satisfy 
desire, but to beget children. Many among us, 
both men and women, have grown old in a state of 
celibacy, through the hope that they shall thereby 
be more closely united to God. But if the condi- 
tion of virgins and eunuchs is more acceptable to 
God ; and even thoughts and desires exclude us 
from his presence ; surely we shall renounce the 
act, when we shun the very wish. For our profes- 
sion consists not in well-composed sentences, but 
in practice. Either we remain as we were born, or 
we contract one marriage ; for a second marriage is 
a decorous adultery. For whoever, he (Christ) says, 
puts aivay his wife and marries another, commits adul- 
tery ; neither allowing us to put away our wives, 
nor to marry again. For he who cuts himself off 
from his first wife, even though she be dead, is a 
concealed adulterer; transgressing the hand (work) 
of God in the creation (for God in the beginning 
created one man and one woman), and dissolving 
the union of the flesh." 1 M. Barbeyrac has ani- 
madverted, and not without reason, upon the pre- 
ference ascribed to a life of celibacy in the above 
passage ; upon the restriction of the use of mar- 
riage to the sole object of having children; and 



1 Traite de la Morale des Peres, c. 4. § 6. 



JUSTIN MARTYR. 



217 



upon the condemnation pronounced against second 
marriages. Nothing indeed can be more forced 
than the application of the texts of Scripture, or 
more inconclusive than the reasoning. 

Theophilus pursues the same course of argument 
as Athenagoras, in defending the Christians against 
the calumnious accusations of their adversaries. 
Having recited the precepts of the Gospel, respect- 
ing purity of thought and wish, universal bene- 
volence, humility, obedience to magistrates, he 
1 asks, " Can they who learn such precepts live like 
brute beasts, or indulge in unnatural lusts, or eat 
human flesh ? they who are not permitted even to 
behold the combats of the gladiators, lest they 
should become, as it were, accessaries to murder; 
they who are not permitted to frequent the theatres, 
lest their eyes and ears should be polluted by the 
horrible and vicious stories which form the subjects 
of the dramatic exhibitions ? Far be the thought 
of doing such acts from Christians, who are chaste, 
temperate, who confine themselves to one wife — 
among whom purity is cultivated, injustice and sin 
are extirpated, justice and law are observed, piety 
is practised, God is confessed, truth sits in judgment, 
grace and peace act as guardians and protectors, the 



1 L. iii. p. 126 D. 



218 



JUSTIN MARTYR. 



Holy Word is the guide, Wisdom the teacher, 1 the 
true life the director, God the king." 

Theophilus does not appear to have entertained 
the exaggerated notion of the merit of celibacy 
which we have remarked in Athenagoras. 2 Speak- 
ing of what he terms the prophecy of Adam, in 
Genesis ii. Therefore shall a man leave his father and 
his mother ', and shall cleave unto his wife ; and they 
shall be one flesh, he says, that it was accomplished 
in the conduct of the Christians. " For who," he 
asks, "being lawfully married, does not (compa- 
ratively) despise his father, and mother, and kindred, 
and relations — cleaving and united to his wife, and 
concentrating his affections in her ? so that many 
have not refused to encounter death for the sake 
of their wives." 3 Theophilus describes himself as 
originally a Gentile ; and converted to Christianity 
by reading the Sacred Writings of the Prophets, 
and observing how events corresponded to their pre- 
dictions. 

P. 121. On the subject of the subsistence of mira- 
culous powers in the Church, most of my readers will 

1 I entertain doubts about the words far) fipafitvu in the 
Text; if they are not an interpolation, fa)) must refer to the title 
which our Saviour gives himself, John xi. 25. xiv. 6. 

2 L. ii. p. 104 C. 

3 L. i. p. 78 D. L. ii. p. 88 A. 



JUSTIN MARTYR. 



219 



remember the remarks of 1 Gibbon on the reply made 
by Theophilus, when challenged by Antolycus to 
point out a single person who had been raised from 
the dead. Theophilus answers, that there is no 
great merit in believing what we see ; that Auto- 
lycus, who believed that Hercules, who was burned, 
and iEsculapius, who was killed by a thunderbolt, 
still lived, was not very consistent in doubting the 
assertions of God himself in Scripture, respecting 
the resurrection of the dead; that perhaps, if his 
demand was satisfied, he would still remain incre- 
dulous ; that the natural world supplies many ana- 
logies from which we may infer that the dead will 
rise. But Theophilus certainly does not accept the 
challenge of Autolycus ; he does not even say that he 
himself knew an instance in which a dead man had 
been raised. Having 2 elsewhere stated my opinion 
respecting the date of the cessation of miraculous 
powers in the Church, I shall now say nothing 
further on the subject. 

P. 125. Theophilus Opposes ZKKXiia'ictQ dy'utg to 
aipiaug, L. 2. p. 94 A. 

1 Chapter xv. p. 476 Quarto Ed. Autolycus does not pro- 
mise, on the production of a person so raised, to embrace Chris- 
tianity ; but to believe in the resurrection of the dead, L. ii. 
p. 77 C 

2 In my Work on Tertullian, p. 100. 



220 



JUSTIN MARTYR. 



P. 129. Justin speaks of Damascus and Rama 
as situated in Arabia, Dial. p. 305 A. 304 D. 

Page 130. Tatian 1 speaks as if Moses was con- 
sidered by some to be contemporary with Inachus ; 
and says, that in that case he lived 400 years before 
the Trojan war. The Sibyl is also 2 mentioned as 
more ancient than Homer. 

The verses of the Sibyl are 3 once quoted by 
Athenagoras, who says, that Plato had mentioned 
her. Theophilus gives long 4 extracts from the 
verses of the Sibyl, and names 5 her together with 
the Prophets. 

According to Theophilus, 6 Moses lived 900 or 
1000 years before the Trojan war. He says 7 also 

1 p. 172 C. 2 p. 173 C. 

3 Legatio, p. 33 D. See the Hortatory Address to the Greeks, 
p. 16 D. 

4 L. ii. p. 81 B. 88 A. 107 C. 112 A. 

5 roivvy 2i/3u\\a k<xl oi Xotirot 7rpo(J)fjrai, p. 116 A. 

6 L. iii. p. 131 C. 

7 L. ii. p. 106 D. In L. iii. p. 129 B. he assigns the reason 
why Noah was so called, o>e Nwe, KarayysXXwv ro'ig tots dvdpu)- 
ttolq fiiXXeiv KaraKXvajxbv taeadai, 7rpoe.(j)riTsv(rev avrolg \iywv 9 
devre, KaXel vfxag 6 Qedg elg fitravoiav, dio oIksiwq AevicaXliov 
iicXr/dr). He had previously said, vtto tov Nwe 'EppdiaTt, og 
oiepfxrjveveraL rrj 'EXXdh yXwaarj dvdiravaig. In 1. 2. p. 108 C. 
we find the following derivation of the word 'lepovaaXr'ifx' tear® 
()e tov avrbv mipov iyivf.ro ftacriXevg ^ixatoc, dvofxari M.tXyj.(Tthe\^ 



JUSTIN MARTYR. 



221 



that, according to some, Deucalion was the same as 
Noah. We have seen that he 1 speaks of the pro- 
phecy of Adam. 

The author of the Hortatory Address to the 
Greeks 2 speaks of Moses as the first Prophet and 

legislator, ''Ap&tytcu to'ivvv airo tov tt^wtov Trap' Vfitv 
7rpn(f>riTov re Kal vofioOerov M&ktewc. 

Page 147. We find in Athenagoras 3 a passage, 
which appears to be meant for a quotation from the 
New Testament, but is not found in our present 
books. 4 Lardner says, that " there is no necessity 
of supposing that Athenagoras ascribes them (the 
words) to Christ, or that he took them out of any 

kv ttoXei 2aX>7/i, rrj vvv 'lepocroXv/j-a. (f. 'lepovaaXrjfi.) ovTog lepevg 
tytVETO irpioTog irdvTwv upiiov tov Qeov tov v\piafov m aVo tovtov 
>/ TroXig (byofxaadrj 'lepovffaX))^, // 7rpoEipr)fj.Evr) 'IepoudAuyua. 
1 p. 217. 2 p. 9. 

3 7ra'Au' y\\xiv XiyovTog tov Xoyov, kdv Tig Sid tovto ek Sevrepov 
Ka~a(j)iXri<Tr} oti rjpeaev av'rw* Kai ETrityepovTOg, ovTiog ovy aKoifiu)- 
aaadai to tyiXrjfjia, fiaXXov £e to TrpoaKvyrjfxa, Sei' ojg, et ttov fJLiKpbv 
Trj Siavoiq: ircipaQoXioQEir}, e£,io yfjag Trjg alioviov TiBivTog £w//c, 
Legatio, p. 36 C. The Benedictine Editors refer to Clemens 
Alexandrinus, Psed. L. iii. p. 301. Ed. Potter. 

4 Credibility, c. 18. § 20. Lardner refers to Jones on the 
Canon, vol. i. p. 551. Le Nourry doubts whether Athenagoras 
quoted the Nazarene Gospel ; or gave the sense, instead of the 
precise words of Scripture, p. 487. Tatian speaks of ai Oeio- 
rarcti Epfxrfretai, p. 151 C. ; and of himself as OaiOTEpag nvog 
EK(p<i))'iia£ioc Xoyy KaTayjpio^kvov, p. 152 A. 



222 



JUSTIN MARTYR. 



copies of our Gospels, or from any Apocryphal 
Gospel. They may be as well cited from some 
Christian writer, whom Athenagoras thought to 
have expressed himself upon this subject agreeably 
to the strict doctrine of Christ delivered in the 
Gospels." I must confess, that I am not satisfied 
with this solution, — though I cannot suggest a 
better. 



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